Enquiry the First how shall the Servants have Rewards Rendred to them Answer This Lord-Judge will then Render to every Man according to his Works Rom. 2.6 to Well-doers Eternal Life ver 7 10. But to Evil-doers Eternal Death ver 8 9. And this Judgment of Christ shall be according to Truth ver 2. For the Right understanding of this Scripture take these three Cautions Caution the 1. This must not be meant of Children who dye while young and live not to work good or evil c. Some of which are Saved by the Eternal purpose of Electing-love and by the Grace of the Covenant of Grace which saith I will be thy God and the God of thy Seed Gen. 17.7 Deut. 30.6 Isa 61.9 65.23 Rom. 4.16 9.8 c. Whereas other Children are out of the unaccountable Wisdom of God passed by and left of God as Children of Wrath in the fallen Nature c. Oh! The Depth c. Rom. 11.33 34 35. That the Election obtains and the rest do not ver 2.5 7 8. The 2. Caution is This Rewarding every one according to their Works must not be meant of such as are called at the Eleventh Hour of the Day Matth. 20.6 9. as was the Penitent Thief Luke 23. ver 40 41 42 43. He had lived wickedly all his Life yet now at the point of Death he was Converted by hearing Christs pretious Prayers and by seeing his profound patience c. Then he brake out into that brave Confession worthy to be writ in Letters of Gold his Real Repentance Received from his Gracious Redeemer a full Remission of all his former sins Ingressa pietas priorem Impietatem Depulit saith the Father his now begun Piety drove away all his former Impiety that little time he lived after his Conversion he spent it in expressing his Faith by his Works and so he is said to live very much in a very little space had he lived longer he would have done no less but have lived better c. his Penitent Prayer which he made upon his Cross was as Jacobs Ladder whereon Angels Descended to fetch up his Soul into Paradise his Judge Jesus Judged him by the State he Dyed in and not by the State he had formerly lived in c. The 3. Caution is That Expression Rom. 2.6 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juxta non propter according and not for their Deeds and so 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To give every Man according as his Work shall be Revel 22.12 Both which Scriptures do signifie the Quality Quantity or Measure rather than the Merit of Works which is but a Popish Delusion upon these Accounts in short 1. There is no proportion betwixt Mans Work and Gods Wages 2. What we Merit by must be our own but our good Works are from God Isa 26.12 Not from our selves so cannot Merit at Gods Hands 3. Our good works are but a due Debt to our Maker so cannot Merit any thing 4. when we have done our best works we are still but unprofitable Servants Luke 17.10.5 Good works are the Via non causa Regnandi saith Bernard they are the way in Christ John 14.6 to walk in unto glory not the procuring cause of Glory c. The 2. Enquiry is How will the Lord Reckon with and Reward the Godly Answer This is certain that the Saints shall Rise first 1 Thess 4.16 when Christ appears the Saints shall appear with him in Glory Col. 3.4 and shall Reckon with their Lord as they are the Blessed Sheep Set upon the Right Hand of Christ Mat. 25.33 34 c. From whence some Divines do say that the Sins of the Saints it a Velantur per Grattam Domini ut non Revelentur in Judicio are so valled by the grace of Christs Righteousness as not to be Revealed in the Day of Judgment and their Reasons be these 1. That Exemplification of the Judgment Day 's process Mat. 25.35 36. The Judge mentions only their good Deeds not as a cause but only as an Evidence of their Acceptance c. which they in all Humility seem ignorant of in Admiting Christs Candour and Kindness to them c. ver 37 38 39 but there is not one word mentioned of any Evil Deeds c. 2. Our Lord expresly saith that Believers have Eternal Life and shall not come into Condemnation John 5.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not come into Judgment as the word signifies not as the Rabbi's fondly fancy saying there be four sorts that shall not come into Judgment 1. He that is extream poor 2. He that hath a wicked Wife 3. He that is so deep in Debt as cannot possibly Extricate himself and 4 He that is Tormented with the Torture of the Collick as if all those had Hell here in this Life c. These Jewish Fables are Recorded by De Dieu c. but the true Sense is that Believers shall not come into that Judgment which endeth in Condemnation for 't is said There is no Condemnation to them that are in Christ c. Rom. 8.1 where the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 3. That Maxim in Divinity is alledged peecata non Redeunt Justificatis Sins return not to the Justified for that Blessed Scapegoat the Redeeming Angel Gen. 48.16 carries away upon his Head all the sins of his Redeemed into the Land of Forgetfullness as some Sense it Levit. 16.21 Christ so blotteth out the black lines of their many sins with the red lines of his Meritorious Blood that even the thickest Clouds of their Iniquities shall be remembred no more Isa 23.25 and 24.22 and Hebr. 10 16 17. Moreover it is alledged 4. What Hezekiah affirmeth to Gods glory thou hast cast all my Sins behind thy back Isa 38.17 So as they shall never appear before thy face any more 5. David's Assertion is urged God hath Removed our Sins so far from us as far as the East is from the West Ps 103.13 which two contrary quarters can never meet together again 6. The Prophet pleads Gods promise thou wilt cast all our Sins into the Depth of the Sea Mic. 7.18 19. That is so as they may never be Buoyed up again out of thy bottomless Bowels c. 7. 'T is said likewise that the Lord is too gracious to shame his Saints by laying open their sins in the sight of a wicked World God himself saith thou shalt not bear a grudge against the Children of thy People Levit. 19.18 't is the glory of Man to pass by Infirmities Prov. 19.11 How much more is it the glory of a gracious God to do so c. If Mans love can cover all sins Prov. 10.12 much more can Gods love c. God multiplies Pardons Isa 55.7 even above 77. times Matth 18.22 And upon Real Repentance our Sins are all so fully remitted by him as if they had never been committed
11.20 so it may be said of the lust of the Eyes that it is the chief of the Devils Engines an Heathen could say that a world of wickedness windeth it self into the heart by the window of the Eye There is an Apologue a most significant Fable of a Contention that arose betwixt the Eye and the Heart which of the two was the greater cause of sin a Reference was made by them both to Reason which decided the Controversie thus Cordi causam imputans occasionem Oculo Reason determined that the Heart was the cause of sin but the Eye was the occasion of it oh how oft doth the Devil make the Eye to be as a Burning-glass to set the Heart on fire as he did Davids 2 Sam. 11.2 from the roof he saw a woman and from this roof did Davids downfal begin for there the old Serpent easily winded himself into his Heart by the loop-holes of his Eyes and made himself master of the whole man from looking he went on to lusting and the venome thereof did so infect his Vitals that upon the Ladder of Hell he got a most foul yet not a final fall though it would have been no less had not the hand of Heaven been underneath him to help him up again Psal 37.24 No wonder then if David did so heartily cry Lord turn away mine eyes from beholding vanity Psal 119.37 lest looking should cause liking and liking lusting again and Job steppeth one degree further to wit from a Prayer to a Vow Job 31.1 yea from a Vow and Covenant to a solemn Imprecation v. 7. he knew the danger of irregular glancing and of inordinate gazing these two do often metamorphize a Man into a Beast and make him a prey to his own bruitish Affections Thus we see that the Eye is now become an Evil Eye so called frequently in Scripture Deut. 15.9 Prov. 23.6 28.22 Matth. 6.23 20.15 Mark 7.22 Luke 11.34 1. Hence the Word flatly forbids us to walk after the sight of our Eyes and the lust of our Hearts Numb 15.39 Eccles 11.9 for those two are seldom sundred 2 Job set a guard and laid Gods Charge upon his Eyes lest they should prove a Broaker of sin to him as that Hang-by Hiram the Adullamite did to Judah Gen. 38.20 4. Hence God hath placed Tears in this sinful and in no other Member which are tokens of Repentance that as it were they might wash it from its sinfulness therefore the Hebrew word Gnaijn well signifies a Fountain as well as an Eye for from it as from a Fountain doth Iniquity flow and surely as the Eye is a Fountain of sin it should be a Fountain of sorrow also Therefore the Prophet wish'd that his Eyes might be a Fountain of Tears Jerem. 9.1 that he might with the waters of godly sorrow wash away the filth both of his own and of other mens sins the waters that flow from a bleeding Vine are said to cure the Leprosie sure I am those Gospel-tears which flow from a Godly Heart are very Instrumental in curing the fretting Leprosie of sin and therefore God hath made the Eye of a watry Constitution that it may be frequently trickling down Tears for that washing work such waters will be turned into wine at the Marriage of the Lamb for which purpose they are preserved in Gods Bottle Psal 56.8 Oh blest is that Soul which is plentifully bathed in the warm bath of their own penitent tears and in the Kings Bath of the Blood of the Lamb of God for without blood there is no remission Hebr. 9.2 'T is not our Tears alone but 't is Christs Blood that doth expiate sin Zeeh. 13.1 The Fountain opened in the sides of our Saviour Job 19.34 who came by water to sanctifie and by blood to justifie penitent sinners 1 Joh. 5.6 Finally seeing the sight by the fall is become a deceitful and a sinful sense our Saviour giveth safe and saving Counsel Matth. 5.29 not only to bind it to its good behaviour call it from its outstrays and lay Gods charge upon it as well as thine own check but also to pluck it out of the old Adam and place it in the new lest it prove a window of wickedness and become a worse disease than any of those two hundred diseases which Physicians reckon up do belong to the Eye and lest Death enter in at that window according to Jer. 9.21 as the Antient Fathers apply that Text cautioning us to shut our Casements lest sin ascend into the Soul thereby and Death by sin so this light of the body bring the Soul to utter darkness Secondly The Ear is a noble Organ and an honourable Member of the Body as well as the Eye in many respects 1. The Ear is as Aristotle calls it one of the two Learned Senses it is an Instrument of Instruction it lets in all Discipline to the Soul All Learning is let into the Mind either by Ocular demonstration or by Auricular Admonition Job 33.16 36.10 15. As the Eye is the window so the Ear is the door for Discipline to enter 2. The Ear is that excellent Organ that lets in Life and Salvation At this door the Devil drew in death at first Gen. 3.1 c. as well as at the window v. 6. Satan in the Serpent said only to bely what God had said Eve listned and let in death God ordaineth as it were to cross and counter-counter-work the Devil that as Death entred into the world through the Ear by our first Parents listening to that old Manslayer so Life should enter into the Soul by the same door the dead shall hear the voice of the Son of God As the living Parents of Mankind Adam and Eve in their state of Innocency had listned with their Ears to the Devils proffers so their dead posterity which by their first Parents fall were become dead in sin by bearing Christs promise should live not only the life of grace on Earth but also the life of glory in Heaven Joh. 5.25 And the Prophet saith Hear and your Souls shall live Isa 55.3 therefore he calls on them there Hattu Oznekem to hear with all their might unto the Covenant of Grace and so to the Counsel of Christ Revel 3.18 which only hath power to quicken dead Souls the Covenant of works and the Counsel both of the Devil and of our own darkened understandings have a killing property 3. The Ear is that noble door by which Saving Faith is conveyed into the Soul Faith comes by hearing Rom. 10.17 Faith is the gift of God Eph. 2.8 and God giveth not that gift to all men 2 Thess 3.2 but only to his Elect therefore 't is call'd the Faith of Gods Elect Tit. 1.1 yet God giveth not this gift immediately to Man but mediately by hearing the word As the Eye is called the Sense of Love so the Ear is call'd the Sense of Faith The saving knowledge of God is not conveyed into the Soul
is not to be compared to the worth of a Soul no doubt but Christ who went to the price of Souls in his dying to purchase Souls must needs best know the worth of Souls He judged them worthy of his own precious life as he dyed that they might live Oh how unworthy then are they of precious Souls that will sell them away even for a thing of nought for which our dear Redeemer paid so dear to purchase them as with his own precious life the best and purest life that ever was lived by any Mortal Man yet thought he the purchase of Souls better than it we are all bought with so great a price 1 Cor. 6.20 What a shame it is that Man should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a life-loving Creature as the Heathen call'd him and not also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Soul-loving Creature seeing the Soul is more precious than the precious life it self 4. This hath been the judgment of all the Saints in all the Ages of the world who always valued their precious Souls far above their precious lives 'T is true life is sweet as we say and Man is naturally both fond of life and fearful of death which therefore Aristotle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most terrible of terribles and the Scripture better the King of terrours Job 18.14 as it is more terrible to flesh and blood than any other thing and carries away the principality from all inasmuch as nothing terrifies nature so much as that which hath a tendency to death which is Natures Executioner Gods Curse and Hells Purveyour hence 't is said Revel 6.8 that death haleth Hell at the heels of it Hence it is that the Conquered in a Field-Battel are content to be stript of their all so the Conquerour but give them Quarter for their Lives and that the Mariners in a Sea-storm lift over-board their lading into the Sea rather then hazard their own lives thereby Hence it was that the Gibeonites would not refuse to become Israels perpetual slaves so their lives might be preserved Josh 9.24 Their slavery was a Civil death which yet they submit to that they might be freed from a natural death yet we find upon Record that the Holy Martyrs did prize their Souls above their Lives they would let Life Liberty and all go rather than sin against their own Souls they durst not purchase their own Lives at too dear a rate which they judged would have been done have they pawn'd their Consciences and paid away their Honesty and Holiness to save them He that thus saveth his life Christ saith shall lose it Matth. 10.39 that is he that redeemeth his Life with the forfeiture of his Faith and with the Shipwrack of his Conscience makes no better than a great losers bargain for whiles in running from death as far as he can he runs to death as fast as he can and that from a lesser to a greater death Christ will kill such Cowards that are so fearful of death natural with both death Spiritual and Eternal Revel 2.23 he will sentence such Apostates unto a double damnation Hereupon these Blessed Saints loved not their lives unto death Revel 12.11 but by losing their lives rather than defile their Souls they saved both Life and Soul The line of their lost lives was hid in the endless Mass of Gods surest mercies their silver of a life natural was changed into the gold of life eternal their death-days of misery were their birth-days of felicity and the day-break of their eternal brightness they ever thought it a very bad market to play away their precious Souls at any paultry price and that they could not be profited by all the profits of the world should they barter away their precious Souls for them Those Ancient and Primitive Christians did demonstrate as much glorious power in the Faith of Martyrdom as they had done in the Faith of Miracles and then was seen the Savageness of the persecutors plainly conquered by the Faith and patience of the persecuted yea our Modern Martyrs loved not their lives when they could no longer live without sinning against their Souls when 't was said to one of them Life is sweet and 't is an unbearable burden to burn he answered 'T is indeed so to all such as have their Souls linked to their Bodies as a Thiefs foot is to a pair of fetters And another not long ago could sweetly say If I may no longer live as Gods servant I am very willing to dye as his sacrifice All those priz'd their Souls above their Lives 2. Vain men doth not consider that the loss of the Soul as 't is incomparable so it is an unvaluable loss a total loss the loss of all is the deepest and most deplorable loss that can befal us 'T is a common saying When life is gone all is gone but much more may it be said of the Soul when the Soul is gone all is gone All our good in this world goes with the Life but all our good in both worlds goes with the Soul it had been better for us we had never been born Matth. 26.24 to wit for Judas his own particular When Parmenio complain'd to Great Alexander that they had lost their Paggage and Ammunition Tush said that Brave General let us but win the field then all will be recovered again with advantage So if the Soul doth but fight the good fight of Faith and win the field all other losses are not to be laid to heart we shall be more than gainers if Conquerours yea we shall be more than Conquerours Rom. 8.37 even Triumphers 2 Cor. 2.14 If the Soul be safe all is safe if the Soul do but live by Faith Habb 2.4 then through Faith in Christ we overcome before we fight we do not only overcome but over-overcome as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies we are both sure and secure of victory while our Redeemer rideth upon us upon his white horse conquering and to conquer Revel 6.2 and is the Captain of our Salvation Hebr. 2.10 Our Faith in the Son of God who had himself broke the Serpents Head and leaves only Tail-temptations for us which yet he strengthens us to subdue doth assure us of the Victory 1 Joh. 5.4 Rom. 8.38 Suppose a Ship in a storm at Sea Ship in much water and the wares be spoild with Sea-water If the Vessel can but live at Sea Ride out the storm and weather the point yea Arrive safe to the Haven with all the lives of the Sea-men This Qualifies all the other losses she is capable of a new Cargo which with Gods blessing may make a double Amends for former losses but if the storm prevail Run down the Ship with all the Wares and lives into the Deep This loss is unvaluable being a Total loss So if the Soul can but live on a Sea of Adversity on this Sea of Glass mingled with fire as this world is Revel 15.2 All will be
beautified and whereof God complains Gen. 6.5 7. and Row 5.12 yet not altogether without a Remedy for that dreadful Defection of the First Adam was happily repaired by the blessed Refection of the Second Adam The Lord most graciously found a Ransom for faln Man Job 33.24 the promised Seed of the Woman Christ was a Cover for his sin and a Cure also So that Adam and the elect world in him was delivered from going down into the Pit he was redeemed from the Infernal-Deep In the History of this Grand Malady there be sundry Branches considerable described as 1 The Tempter and Author of the Temptation Gen. 3.1 2 The Temptation it self whereof we have a description in v. 2 3 4 5. 3 Mans free Inclination Assent and Consent to it v. 6. which brought forth his Sin and Fall 4 Then follows the sad Consequents thereof which are principally three 1. His Arraignment at Gods Bar. 2. His Doom passed upon him there 3. His Ejectment out of Paradise in the following Verses to the end Thus the acts of Gods Providence succeed the acts of his Creation 1. Of the first of these to wit the Tempter which indeed was two in one Satan in the Serpent and this Union Athanasius doubts not to compare with the Union of the two Natures in one Christ Quaest 20. Tom. 2. pag. 363. which Collation or Comparison is not altogether inconvenient except that the Vnion of the two Natures in Christ is an indissoluble Union and everlasting but this Vnion of Satan and the Serpent was but for a short time made onely for this seducing work 'T is true Moses mentions onely the Serpent both in the Action and in the Doom for the Action calling the Seducer the Serpent but makes no mention of Satan at all The 1 reason was this Moses acts the part onely of an Historian but not of an Interpreter also and therefore he reporteth things that were visible and as they appeared without any intimation of the Devil who was invisible in the Serpent Thus the story of Samuels Apparition after his death to Saul calls it plainly Samuel because it so appeared although it was undoubtedly Satan in the similitude of Samuel 1 Sam. 28.11 14. inasmuch as the dead hath no Mantles to bring along with them from the Grave or place of the Dead Thus also Moses calls the three Angels that appeared unto Abraham three Men because they seemed to be so Gen. 18.2 And that Angel who wrestled with Jacob and was indeed the Lord of Angels yet Moses calls him a Man because he so appeared Gen. 32.24 Moreover Moses mentions not the Name of the Devil because he had not at all mention'd any thing of the Creation or Corruption and Fall of Angels And 3. Such was the rudeness of the Children of Israel for whom and to whom Moses wrote that they could not well conceive of any other but of the visible Creatures 4. Lastly Moses did then use dark Expressions because the clear Light and full Understanding of things ought to be deferred and referred to the Kingdom of Christ And though Moses do not speak expresly of the Creation of Angels with other Creatures yet doth he it tacitely and implicitely Gen. 1.1 and 2. 1. For if God Created all things in Heaven and Earth then he must Create the Angels seeing they are Creatures Psal 104.4 and in Heaven Mat. 18.10 therefore are they call'd the Angels of Heaven Mat. 24.36 Gal. 1.8 And as all sublunary Creatures are the Host of God on Earth his Foot Army or Nether Forces so the Angels are the Host of God in Heaven his Horse Army or Upper Forces Gen. 2.1 and 31.1 2. Numb 22.31 Josh 5.1.3 2 King 6.17 and 19.35 1 King 22.19 Mat. 26.53 and Luke 2.13 Neither could it sute with Moses proposed holy design of Writing which was to shew the Creation of all things from God and nothing was Eternal but God to pass over in silence altogether the Creation of those most Excellent Creatures Besides Moses makes mention of the Angel with a flaming Sword at the Gate of Paradise Gen. 3.24 See more suprà 'T is likely they were Created with the Heavens in the first Day Seeing those Morning Stars and Sons of God did sing praises when God fastened the foundations of the Earth Job 38.4 6 7. And 't is as likely that the Evil Angels did fall from their Angelical perfection immediately after their Creation as Man through the Devils malice did fall from his perfect State immediately after his For 't is expresly said the Devil persisted not in the Truth but he left that proper Station assigned to him for his Ministration in the Heavens John 8.44 and Jude 6. and 2 Pet. 2.4 and he drew a great multitude of Angels with him into his Rebellion against God whereby they all as Rebels with him were expelled out of Heaven and confined to the Prison of Hell hence arose the Devils and his Angels Implacable and Everlasting malice against God and because God was out of his reach against Man Gods Master-piece By all this it plainly appears that there was then a malicious Devil against Man an envious One or Enemy His Enemy Mat. 13.25 28 39. An Enemy both to God and Man who was wakeful and watchful to sow Tares where God had sowed good Seed in the Field of Man For Satan since his Fall neither thinks nor desires nor endeavours nor speaks nor works any other thing but what is hateful to God and hurtful to Man The Devil and his Angels that fell with him do nothing but deceive Men 1 King 22.22 23. provoking them to sin 1 Sam. 18.9 10. 2 Sam. 24.1 and 1 Chron. 21.1 raging cruelly against them Job 1.11 14 to the end and Job 2.5 7. Mat. 8.28 and 9.32 And how malicious was that Devil so to tear that good Man Mark 9.20 How merciless was he so to cast him into the two merciless Elements sometimes into the fire and sometimes into the water v. 22. And every where in the New Testament yea designing to draw all Mankind into the same Everlasting perdition with himself 1 John 3.8 9. 1 Pet. 5.8 Eph. 6.12 and many other places This Devil quasi do evil began to do evil to the first Man that was upon Earth and will never end so doing until the last Man expire at the End of the World This brings me to the second Branch to wit his doing evil to our First Parents seducing them by his Lies that they might forfeit their Lives and plunge themselves headlong into Eternal Death Gen. 3.1 2 3 c. John 8.44 2 Cor. 11.3 How Satan manag'd that matter of malice against Man I have largely related in nine particulars See my Church History the first Plot from page 3. to the 9th page and therefore shall not here insist upon that Take only some Remarks for a further and fuller Illustration of the Tempters first and most fierce Temptation The first Remark is The Tempters
Serpent did bite Christ by the Heel in putting him to Death yet even then and thereby Christ gave Satan a most deadly blow upon the Head for though Christ died a shameful painful and cursed Death for us Gal. 3.13 as being hanged on a Tree Deut. 21.23 to expiate the Curse brought in by this forbidden Tree Cant. 8.5 yet was he quickened by the Spirit 1 Tim. 3.16 Rose again for our Justification Rom. 8.34 and swallow'd up Death in victory Isa 25.8 1 Cor. 15.57 And to this very Promise and Prophecy many Scriptures have a most excellent Reference as Psal 56.7 and 89.52 and 49.6 and 22.17 2 Cor. 13.4 and 1 Pet. 3.18 Thus Christs Head was not broken but his Heel only was bruised As the bruising of the Heel relates 2. To Christ Mystical his Church or Christians so it pointeth out 1. The Bodies of the Saints which are as the Heel and lower part as their Souls are the Head and upper part according to Mr. Mead's Notion and Death hath power over the Heel or Body below while the Head or Soul is in Bliss above yea and the Devil hath play'd his Tricks with the Relicks of Saints Bodies whereby he infused the Romish Doctrine of the Worship and Invocation of the Martyrs of which Wound in the Heel that Church halteth unto this day 2. It pointeth out the unsound part of the Visible Church or Hypocrites which are but the Heel of the Church of Christ Those are indeed within the Devils Commission here to bruise and break for a further manifestation of Gods Glory and that they which are approved might be made manifest 1 Cor. 11.19 3. It pointeth out the Church Militant on Earth which is but as the Heel or lower part thereof the Church Triumphant in Heaven being as the Head and out of Satans reach This Heel the Devil is frequently wounding yet is it but a sleight Wound which though it may be painful is never Mortal like the Wound in the Heel far from the Vitals the Head or Heart All the Persecutions of the Church here below do indeed reach their Bodies Goods or good Names yet are they only as a bruise in the Heel in comparison of the better part the Spiritual Life whereof cannot be endangered Mat. 10.28 Neither the Devil nor his Instruments are able to reach the Soul below or the Saints above ☞ Herein is contained an entire Christian Catechism touching the Malady and Misery of Man by the Fall and the Remedy and Reparation of miserable Man by Christ this is pure Gospel that our Adversary the Devil is laid along upon the ground as the Serpent or overwhelmed and turned upon his Back by the Messiah so though he be an implacable Enemy can do no great mischief as he is punish'd and put into such a painful posture and though he sting us in the Heel and make us halt yet must we go halting towards Heaven as Jacob did over Penuel Gen. 32.31 Yea Run the Race set before us Heb. 12.1 Now after the Tempter follows the Doom of the Tempted 1. The Doom of the Woman being first in the Transgression 1 Tim. 2.14 Her Doom is threefold 1. For seducing her Husband she is Doomed to Sorrow 1. In Conceiving 2. In Bringing forth 3. In Bringing up too 2. For pleasing her Palate she shall have pain in her Womb No Female of any kind hath greater pain than that of a Woman as Naturalists say 3. As she proved a stumbling block to her Husband to whom she should have been an Help meet she is Doomed to a Subjection to him v. 10. to have her dependency upon her Husband both for Direction Protection and Provision hence it is that oftentimes against her own will she endureth the uneasy Yoak of an unequal Ruler yea and against Gods will too for God would not have Husbands to rule with rigour though he grant them a righteous Rule over their Wives he would not have them bitter against them Col. 3.19 Eph. 5.28.33 1 Tim. 2.12 1 Pet. 3.1 yet in all this we have a fair Specimen of Divin◠Mercy 1. That God doth not cast Eve off or curse her as he had done the Serpent All this was a fatherly Chastisement rather than a satisfactory and proportionable Punishment God might have inflicted the mulct of sudden death upon her which she had merited he might have taken away the Blessing of Fruitfulness before promised but he only mingleth it with Dolours and yet tolerable Tortures Though the Throws in Birth be so torturing as no kind of Torments can parallel insomuch that Medea in the Tragedy said She had rather die ten times over in Battel than bring forth but once only yet God mitigates the rigour of his Justice with his sweet Mercy in Dooming her only to Temporal Pains where Eternal Death was deserved this was remitted for the Seed newly promised Ezek. 18.23 Psal 103.10 c. 2. Those grievous pains are not so grievous as the Curse and Wrath of God and the pains of Hell all which was the Devils Doom 3. Those pains were imposed to bring her to Repentance and to make her long for Heaven where all pain and sorrow is done away 4. Those Pains are recompens'd with following Joy John 16.21 5. Neither is all hope of life cut off from her if she continue in faith c. 1 Tim. 2.15 The last part of this Divine Doom is upon Adam God observing the same order therein as they had sinned the Offender who sinned last is sentenc'd last and herein is specified 1. The Cause of the Doom and 2. The kinds of it which are three 1. The cursing of the Earth to Man 2. The toilsom life of Man 3. His tiresom Life to expire in a bodily Death v. 17 18 19 c. All which were only Temporal not Eternal punishments for God makes no mention here of Eternal Death which is the proper punishment of sin Rom. 6.23 because by the promised Messiah here a Reconcilement was made betwixt God and Man both for Remission of Sin and the Grace of Eternal Life were contained in the promise of that Seed which would break the Devils Head Hence 't is concluded by all solid Authors that Adam was not Damned but Saved upon those grounds 1. He was a Type of Christ and never any Reprobate or Damned one doth the Scripture make to Typifie our Saviour 2. The Promise of the Messiah was given to them both upon their Transgression which they laid hold on by Faith and therefore Adam call'd his Wives Name Eve that is Life or living in Testimony of his Faith in and Thankfulness for that lively and Life-giving Oracle concerning Christ v. 15. whereby Eve as well as himself had a reprieve from Death and became the Mother of all living whether a Natural or Spiritual Life v. 20. 3. Adam is expresly call'd the Son of God Luke 3.38 so he cannot rationally be reputed a Son of Death or Damnation 4. Neither is it probable that
as the Waters in the Red Sea did on each side Israel Exod. 14.22 but this is no better than proud presumption to imagine a Miracle without warrant from Scripture seeing that concerning Israel is recorded but this concerning Enoch Paradise to be thus secured is not so much as darkly intimated Besides if it had been so then Noah needed not to build an Ark the eight persons with all the Cattel might have been secured there with Enoch who would have made them nine persons saved contrary to a Pet. 3.20 4. Others of them say That Paradise might be preserved in the Waters as was the Olive-Tree whereof the Dove pluck'd a Branch suppose this true yet Enoch must have been Drowned for Trees have not Breath as Man hath 'T is said every thing that had Breath Died Gen. 7.22 there is not par ratio 't is no right arguing from the preservation of a Tree which is breathless to the preservation of a man who Breatheth 5. 'T is said of Elijahs Translation twice as before that he went up into Heaven 2 Kin. 2.1 11. this cannot be Paradise below the same may be said also of Enoch The third Branch is what of Enoch was Translated whether his Soul only or his Body also Answer No doubt but God took up his Body as well as his Soul from Earth to Heaven and from this Life to a better without any separation of his Soul from his Body This brings me to the second Remarkable and the second Enquiry about if to wit his Advantage attending this high Priviledge He did not see death Heb. 11.5 He tasted not of that bitter Cup. Indeed his Translation was as Calvin calls it a kind of extraordinary death yet came he not under 1. The expectation of Death by either Disease or Decay much less 2. Under the power and dominion of Death by parting his Soul from his Body but it was with him as it shall be with those that are alive at Christs coming Behold saith the Apostle I shew you a Mystery This was likely one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wordless words that he heard in his Rapture 2 Cor. 12.4 and therefore unknown till then to any Morial We shall not all die but we shall all be changed 1 Cor. 15.51 We shall have Spiritual Bodies v. 44. And a Building of God not made with hands with which House we desire to be clothed upon c. 2 Cor. 5.1 2. And the same Apostle to the Thessalonians saith more plainly Then we which are alive and remain shall be caught up together with them in the Clouds to meet the Lord in the Air 1 Thes 4.17 Paul thus speaketh of himself as of one alive at Christs coming because we should daily expect it and even hasten unto it as 2 Pet. 3.12 And he intimateth there that the Clouds are the Chariots and Waggons which our Joseph our Jesus will send for us at that time to carry us up to Heaven as the Patriarch Joseph the Lord of the Land did for his Fathers Family down to Egypt Gen. 45.27 And such a Chariot carried up Christ himself into Heaven Act. 1.9 Thus Enoch was taken up in a Whirlwind as in a Waggon as the best Hebrew Doctors do affirm however 't is plain Elijah was so And in the very Act of their Translation both their Mortality was so swallow'd up of Life and Immortality and their Corruption did put on Incorruption in such an unconceivable way as those that shall be changed and caught up at Christs coming That neither of them felt the Sting of Death no more than the Victory of the Grave he saw not Death This is taken Literally or Mystically 1. Literally as here and Luke 2.26 Simeon saw not Death until he had seen the Son of God 2. Mystically John 8.51 If a Man keep my sayings he shall not see death Death is Threefold 1. Temporal 2. Spiritual 3. Eternal In the former of these Death is taken Literally in the two latter Mystically The Holy Scripture uses three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjoining to Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Heb. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 8.51 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 52. Mat. 16.28 and Mark 9.1 c. to be dead in sin a frequent Phrase in Scripture or to die in sin as John 8.21 relates to Death Spiritual This is an heavy Doom and the very next door to damnation 't is a sad thing to die in a Ditch or Dungeon but 't is far sadder to die this death Spiritual to Die in Sin but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tast Imports that Saints only Tast of Death they do but sip of that bitter Cup which for tasting of that forbidden fruit in Paradise they should have been swilling and swallowing down for ever This sinners who die in their sins do they do not only swallow it but are swallow'd up of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever which when that is added as Joh. 8.51 52. relates to Death Eternal Saints do die but sinners are kill'd with Death Rev. 2.23 A good man is said agrotare Vitaliter mori Vitaliter his sickness and death is in order to life he hath hope in his death Prov. 14.32 Death to him is as the Valley of Achor a Door of Hope Hos 2.15 as an entrance into the Heavenly Canaan But to evil Men Death is a Trap-door to let them down into Hell that Region of Darkness and Torment When Death comes with a Writ of Habeas Corpus and the Devil with a Writ of Habeas Animam c. 't is therefore a wonder that they go not raving and roaring out of the World Our Enoch had exemption from all those three Deaths Hereupon Chrysostom wonders that Enoch should pass safely through the Prince of the Air 's Territories unmolested the Devil not daring to cast so much as one Stone at his Mud-wall as he rode along in his Chariot as Elijah did into Heaven Assuredly God did gather him up in a moment being his Conduct and Convoy all along clothing him with the qualities of a glorify'd Body without either sickness pain or perishing of his fleshly Body he had neither Disease nor Death 1. He saw not Death Temporal nor 2. Death Spiritual which is Threefold 1. Of Sin Rom. 6.2 2. Of the Law Gal. 2.19 3. Of the VVorld which is Twofold 1. Active wherein the World is dead to us Phil. 3.8 2. Passive wherein we are dead to the World Mat. 10.22 Both these are held out in Paul's words The World is Crucified unto me and I am Crucified to the World Gal. 6.14 Christ kills two at once there Paul to the World and the World to Paul It was but a dead thing to him and he was as dead a thing to it Enoch saw not this Spiritual Death in sin for he received Testtmony concerning himself and we concerning him that he pleased God Heb. 11.5 3. He saw not Death Eternal the place
Christ saith something to this in Luke 15.7 There is more joy in Heaven over one sinner that repenteth than over ninety nine Just persons that need no repentance for such the Pharisees conceited themselves to be they were not sick of sin so slighted they Christ the Physician as he oft told them and thus it is with most men when a Physician comes to visit them in their Health he hath then the face of a man only but if upon a bed of sickness they send for him he hath then to them the face of an Angel Oh! welcom welcom a thousand times welcom And assuredly the penitent Prodigal the poor forlorn Son could not chuse but feel and find stronger obligations to love his compassionate Father more after his Return and kind Reception than if he had never relinquished his Fathers Family and spent his All in a far Countrey Luke 15.13 20. to 32. yea better than his Elder Brother that staid at home Austin said the greater sinner I have been the greater skill hath my Physician shewn in curing me Hence may it well be questioned whether God be more glorified by Innocency or by Penitency God would never have suffered Evil to be unless he knew how to bring forth the greatest Good out of the greatest Evil he would not have suffered sin to enter were it not for promoting both the Glory of his Love to us and the Grace of our Love to him hereupon the Character of Pompey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well given to Repentance which is a fair Daughter of a very foul Mother to wit Sin Herein the Wisdom of God is glorified being the most sublime Chymist to extract best Antidotes out of worst Poisons The third Account God might have kept all Men yea and all Angels in a sinless condition as so many Courtiers to proclaim the Glory of Creation-love and Law-Goodness and of the never broken Covenant of Works so Innocency might have been maintained by the common Influences of a Law-Love both in Adam and Angels to neither of which God ever promised perseverance but had this been so the World would never have had place for the Ark of Gods Glory Jesus Christ and the fulness of the Godhead had never dwelt bodily in the Manhood Col. 2.9 There would have been no Relation 'twixt a Saviour and a Sinner had not Man been sick there had been no Physician to dyet and salve him the most high had never emptied himself of his Glory of the Godhead to be united to a Lump of Clay there had never been such an high and honourable Bridegroom for such a low and sinful Spouse Death should never have conquered Death nor sinful Dust made glorious Kings casting down their Crowns before the Lamb c. then no Redemption-Love no Covenant of Grace or Gospel All which were Gods Eternal purpose Eph. 3.11 to be made known in time by the Church to Angels and Men v. 3.5 9 10. Inferences hence 1. How ought we to love God in time that loved us before all time 2. That fetched us out of that vast Mother Nothing to make of us Vessels of Mercy putting Trumpets into our hands to proclaim his praises we might have been in Judas's place and he in ours how might we be now frying in the Furnace of Hell 3. We have but a little love to bestow give it all to God Gen. 43.11 who loved thee with great love Eph. 2.4 and that from Eternity and will let thee blacken his fair Love with thy feeble and sinful Love Man hath many more Motives to admire this Covenant of Redemption which gave being and life to the Covenant of Grace and of Reconciliation in Meditation As 1. That not only the Father and the Son were thus deeply concerned and that from all Eternity as is aforesaid but also the Holy Spirit is concerned in it Though God the Father be the Author and God the Son is the Mediator of it yet God the Holy Ghost is likewise the Seal of this blessed Covenant as the sequel may make more manifest For First God the Father was the Author and Original or Fountain thereof 't was Jehovah Elshaddi Gen. 17.1 2. The Father had the first hand in it I will do it I even I Gen. 9.9 which emphatical Duplication of the person I importeth both the propriety of the Author and the certainty of the Action The Father made the first motion for bringing Mankind into the bond of the Covenant Ezek. 20.37 It was the Fathers honour to be first in their Redemption as it was the Womans dishonour to be first in their Transgression 1 Tim. 2.14 'T was the Father who was the Fountain God the Father was in Christ the Son reconciling the World to himself 2 Cor. 5.19 It was the Father that gave Christ the Son for a Covenant to the World Isa 42.6 and 44.8 John 3.16 16.27 Secondly God the Son was concerned as Mediator of this Covenant Heb. 12.24 The Father drew the first Platform of Mans Redemption in his own bosom propounds this to the Son who lay in his Fathers bosom Job 1.18 The Son freely consents to be sent out of his Fathers bosom into the World saying Here am I send me Isa 6.8 And lo I come to do thy will O God Heb. 10.7 9 10. As the Father gave Christ for a Covenant not only when Christ came into the World but before the World was even in his Eternal Counsel when he elected us in him So the Son was willing to be given and to be sent and to perform all his part of the Fathers Plarform personally upon Earth where he willingly lived a miserable life and after died a cursed death in our Nature and stead whereby he became the Mediator of the Covenant Heb. 8.6 and Surety for it Heb. 7.22 he being God Man was both Adapted to be the ground of Man's Union with God and enabled to maintain Man's Communion with him Hence this our Immanuel Isa 7.14 is call'd the Angel of the Covenant Mal. 3.1 for having so great a hand in striking up this Covenant of Redemption whereof as the Father is the Fountain so he is the Foundation being the Beginning of Gods way Prov. 8.22 And all Promises are propounded ratified and accomplished in him 2 Cor. 1.20 21. Christ is the Messenger to make it known as well as the Mediator to maintain it 1 Tim. 2.5 Hence he is call'd the Prince of Peace Isa 9.6 and according to the Septuagint there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of the great Counsel and Covenant Thirdly God the Holy Spirit as he was the VVitness of this Eternal Contract and Covenant Heb. 10.15 16 c. bringing all to light so he is also the Seal of this Covenant Eph. 1.13 This Covenant is a Covenant of Promise and the Spirit of this Covenant is the Spirit of Promise As the Son was promised by this Covenant to transact all that was required for Gods Satisfaction and Mans Salvation from
their Convoy by Sea and their Conduct by Land If Caesar's Barge-man could be comforted with Caesar's words in a Storm Quid Times Caesarem vehis ejus Fortunam Be not too timorous in this terrible Tempest but chear up thou carries Caesar so cannot miscarry A child of light walking in darkness need fear nothing while his Heavenly Father holds him fast by the hand Psal 23.4 and 138.7 Isa 50.10 2. When they Die and go down to the Grave as Jacob did go down to Egypt God so saith to them as he said to him Fear not to enter into that Sleeping-place of the Sepulchre I will surely awake you again and bring you back from the Jaws of a Temporal Death to the Joys of an Eternal Life and your frail Bodies that now Death and Grave do swallow up shall certainly rise again and by their very rotting shall be the more refined at the grand Resurrection 1 Cor. 15.36 42 43 44 c. The Second Inference is God comes usually to his Servants as he came here to his Servant Jacob while he was in suspense and did hang betwixt Hope and Fear God loves to perfect his strength in our weakness 2 Cor. 12.9 The Heart of Man is not in a capable case for receiving Divine Promises till it be first freed from false Fears Therefore God came to comfort Abraham with Fear not before he gave him the Promise Gen. 15.1 so his Grandson Jacob had the same Cordial Fear not before the promise both of his own personal safety and of his numberless Posterity Had God given Jacob only that General Promise I will be with thee It indeed had been enough had he said no more for a sufficient Security against all his particular Doubts and Fears yet out of his super-abundant Bounty he gives a distinct Answer and what might be satisfactory in every particular saying in effect to him 1. I Approve of thy Enterprise my Command is thy Warrant I will make thy Journey Prosperous according to thy Prayer 2. Thy change of place shall neither change my Promise to thee nor thy Company with me I am not chained to one place but am present in every place not tied to Canaan but will be with thee in Egypt 3. Though thou for a time forsake the Land of Promise yet thither will I again bring thee when Dead and thy Posterity while living for whom thy Body Buried there shall take and keep Possession till their Return so that this Promise contains the History of many yea more than two hundred years 4. And thy Jewel Joseph whom thou thought was lost hath been but lent to the Lord who will return him whom now thou so much longest to see with Advantage he was lost a Slave but shall he found a Lord yea a Lord of Lords and of the whole Land 5. Yea thy Joseph whom thou gave up for Dead shall close up thy Eyes when thou diest wherein God promised him both a quiet Life and a comfortable Death in Egypt his dear Joseph being present with him should have the Honour above all his Sons to do that last Office of Love of putting his hand upon his Fathers Eyes which were lift up wide open toward Heaven when he died having Hope in his Death Prov. 14.32 to shut them up which shall shortly be opened again to see God in the Flesh Job 19.26 By all these particulars God assured Jacob and so he doth no less to us the Children of Jacob that there is a Paternal Providence of God always attending upon him and all his whom he will never fail nor forsake Josh 1.5 and Hebr. 13.5 the particular Promise to Joshua is generally applied by the Apostle to all Believers Blessed shalt thou be in thy going out and Blessed in thy coming in Deut. 28.6 I will carry thee down and I will bring thee up saith God to Jacob thou shalt not want my presence at no time and in no place Semel Electus semper Dilectus saith Austin which is well Englished whom God once loveth he ever loveth even to the end Joh. 13.1 This Blessed Patriarch having now this Double Compellation Jacob Jacob and this Treble yea Quadruple Consolation from Heaven his Heart was much eased of his Fears his Spirit lightned from his Doubts his Faith now got above his Fear by the help of this Heavenly Vision that he Rose up from Beershebah v. 5. The word Rose up hath an Emphatical sense signifying Alacrity Importing that his Faith was now confirmed his Joints were Oiled and his Legs made nimbler by this Oracle of God as it had been with him by his Vision at Bethel Gen. 28.12 so that he doth now as he did then Gen. 29.1 Hebr. even lift up his feet went lustily on his way as fast and as far as his Legs would carry him He did so from Bethel though now he had Pharaoh's Royal Chariot to rest his old Legs in He goes cheerfully end ways to Egypt when his Encouragements outweigh'd his Discouragements as in David when distressed 1 Sam. 30.6 taking along with him his Cattle and Goods v. 6. though Pharaoh had in a Court Complement forbad it Gen. 45.20 yet this prudent Patriarch would not go down like a Beggar by carelesly casting away his All in this transport of Joy as 2 Sam. 19.30 and so to become a Trencher-fly to others He had learnt that Lesson 't is better to trust in the Lord in the lawful use of means subservient to Providence than to put Confidence in any man though his own Son or in the greatest of Men who are Princes as Pharaoh Psal 118.8 9. who oft proved but a lye Psal 62.9 They may die or their love may die and they themselves may live He had learnt that also why should we be chargeable to thee my Son 2 Sam. 13.25 Therefore he carries what Provision he had with him and his Family consisting of Sixty six Souls v. 26. went along with him to which if Jacob Joseph and his two Sons Manasseh and Ephraim be added they make up the Number of Seventy v. 27. though they are reckon'd by following the Septuagint then most in use to be five more Act. 7.14 Suppose so yet even that is but a small Number to descend from Abraham in 215 years time after the Promise of multiplying his Seed as the Stars c. The Fifth Remark is Moses mentions this small number that went down with Jacob thus industriously not only for distinguishing the Twelve Tribes nor to shew out of what Family Christ should descend naming Perez and Hezron which are named in Christ's Genealogy Matth. 1.3 and Luk 3.33 but the principal Reason is that this inconsiderable Number at Israel's going into Egypt might the more magnifie the Mercy Truth and Power of God in multiplying these few into an Innumerable Number in Egypt so that these Seventy Souls were become Six hundred Thousand besides old People Women and Children in 215 years more when Israel came out of Egypt This
stoned ver 35. This was the heaviest of all the four kinds of Death that Malefactors suffered in Israel for capital Crimes some were Sentenced to be Strangled others to be Slain with the Sword some to be Burned and others to be Stoned the two last were undoubtedly the most painful because longer in Dying and therefore inflicted upon the grossest Offenders Though in Man's Judgment this might seem too severe a Sentence for such a seeming small Offence yet in God's Judgment it is not a light offence notwithstanding too many men make but little of it to prophane the Sabbath by doing needless Works upon that Holy Day We may well suppose that this Sinner by the Connexion of ver 30. with this Relation sinn'd presumptuously and with publick scandal 5. He was Executed accordingly being carried without the Camp which was a Circumstance aggravating the Punishment being a kind of Reproach as the Apostle noteth Heb. 13.11 12 13. This was done to the Blasphemer before Lev. 24.14 Thus Jezabel did to Naboth under the Notion of Blasphemy 1 King 21.13 and thus the Jews stoned Stephen under the pretence of a Blasphemer without the City both these wicked Deeds were done afterwards However the severity upon this Sinner sheweth of what weight the Commandment touching the Sabbath is the Prophanation whereof God would have thus dolorously to be avenged and it declares the folly and phrensie of the Swedes c. where the baser sort of the People do always break the Sabbath saying that 't is only the Duty of Gentlemen to keep that Day How much better said that poor Indian in New-England soon after its first Plantation by the English who coming by and beholding one of our Countrey-men profaning the Sabbath by felling a Tree said to him Do you not know that this is the Lord's-day Much macket man that is thou very wicked Man what break you God's Day The best and wealthiest of the Jews saith Buxtorf in his Synagogue will with their own Hands sweep the House kindle Fires chop Herbs cleave Wood c. on the Day before the Sabbath call'd their Preparation-day to prevent any servile Work upon their high Sabbath-day This severity doth likewise farther signifie the Eternal Death of such as do not keep the Sabbath of Christ entring into the rest of God by Faith and ceasing from their own Works as God did from his Heb. 4.1 2 3 4 10 11. finding Rest for the Soul in Christ Matth. 11.28 Then after the Violation of the Sabbath thus severely punished God gives a Law of Fringes upon their Garments as a sign of remembrance to help frail sievy memories broken by the fall the Sky colour'd Ribband ver 38. taught them that though their Commoration was on Earth their Conversation must be in Heaven Phil. 3.20 And the Garment taught that they must put on Christ Rom. 13.14 That Wedding-Garment Mat. 22.11 and the new Man Eph. 4.24 and the Armour of God Eph. 6.11 c. 'T is thought Christ wore such a Fringe which the Woman touch'd and was cured c. Luk. 8.44 The next remarkable Occurrence at Kadesh Barnea was the fatal Conspiracy of Korah c. Numb 16. in which the Causes and the Effects or Events thereof are principally to be considered 1. The Causes are three 1. The Efficient 2. The Material 3. The formal Cause 1. The Efficient is either Principal as Korah Cousin-German to Moses and Aaron for Izhar his Father was Brother to Amram their Father ver 1. Exod. 6.18 all of the Tribe of Levi and Hon Dathan and Abiram who were of Reuben's Tribe the Eldest Patriarch and next Neighbours to Korah in the Camp whereby they were the sooner corrupted by him Vvaque corruptâ livorem ducit ab Vvâ For this corrupting of others he is branded as the prime Author of the Rebellion Jude ver 11. Numb 27.3 or less principal ver 2. He decoy'd into his Conspiracy Men of Note and Name famous for their Parts and Parentage whereby the Rebellion was much corroborated as Gen. 6 4. These Men of Name both for Wealth and Wisdom made the Conspiracy stronger against Moses as did that of the Giants against God himself Corruptio optimi est pessima the more famous of Note those Princes and Statesmen were the more notorious became their Sin of Mutiny and Rebellion Of most dangerous consequence was this Conspiracy for as in a Beast the Body will follow the Head so the Mobile Vulgus call'd Bellua multorum Capitum the Multitude follow their Heads Great Men are their looking glasses by which they dress themselves Their Sins do as seldom go unattended as their Persons c. those were two â—â—ndred and fifty Princes in number 2. The Material Cause was Korah's Ambition of the Priesthood ver 3 10. He being a Levite of the Kohathites which was the chief Family of the Levites having the charge of the Ark Table Candlestick Altars and the most Holy things of the Sanctuary took offence and envied at the preferment of Elizaphan the Son of a Younger Brother Vzziel whereas himself was of Izhar Elder than He Numb 3.27 28 29 30 31. This Affectation of Honour was restless and unsatisfiable growing like the Crocodile so long as it lives and lifts up Korah not only against Elizaphan but also against Moses and Aaron in seeking the Priesthood also 3. The Formal Cause Which is expressed in Korah and his Complices accusing Moses and Aaron for unjustly usurping both the chief Magistracy and chief Ministry v. 3. Saying Ye take too much State too much Power too much Honour too much Holiness in appropriating to your selves those publick Administrations wherein all the People being as Holy may partake with you Secondly The Effects of those aforesaid Causes follow namely 1. The correction of those Conspirators and 2. Their confusion First Their Correction is two-fold 1. Humane 2. Divine for First Moses falls upon his face v. 4. and begs of God to direct him how to correct and convince those Conspirators c. This he doth as an humble Supplicant in this lowly posture not only that God might not proceed against them for their sin as he doth v. 22. in conjunction with Aaron but also Addresseth to Korah the Ring-leader of that Rebellion with most moving and Cogent Arguments which God at his desire had directed him to use that he and his Complices might not proceed any farther in their Conspiracy from v. 5 to v. 19. Wherein there is a multifarious fierce altercation pro and con betwixt Korah and Moses More particularly 1. Moses truly retorts upon them the same that they had falsely charged upon him and Aaron v. 7. as Elijah did after upon Ahab 1 King 18.17 18. 2. Out of his particular Faith and Confidence in God who would maintain their Cause and Calling extraordinary against all opposers He telleth Korah that To morrow the Lord will declare manifestly whether he hath made choice of us for those chiefest Offices of Principality
is The Divine Consolation wherewith He closes this Oration not loving to set like the Sun sometimes in that dark Cloud of Divine Commination Hereupon Moses here comes to Comfort Israel with a double Cordial The First is God's Promise of the Restitution of Israel ver 36 43. And the Second is his Promise of the Rejection of all their Adversaries against whom He denounceth Corporal and Eternal Punishments ver 40 to 44. whereby He shewed God's Mercy in Christ toward them in the end The Sixth Remark is The Conclusion of this Chap. 32. in which after Moses had moved the People to a diligent Consideration and Application of the Matter of this Song ver 46 47. then God commands him to take a view of the Land of Promise from the Top of Mount Nebo the next Mountain ver 48 49. and then to give up the Ghost there ver 50 51 52. wherein Moses faithfully Commemorates his own Sin as a Vindication of God's Justice against him and for a warning to all People not to disobey God by his Example however he gives this Account of himself that according to the Apostle's Phrase He died in the Faith seeing the Promise afar off and saluted it Heb. 11.13 Now come we to Chapter the thirty third of Deuteronomy which is Moses's last Prophetical Prayer and his Patriarchal Benediction relating to the twelve Tribes of Israel a little time before his Death This consists of three Parts 1. The Prologue 2. The Prediction it self in twelve Particulars And 3. The Epilogue or Conclusion of the whole In the first Part the Prologue Moses maketh Arguments for Captivating the Peoples Attention and Good Will His first Argument is drawn from the Person of God who had conferr'd so many and so great Divine Favours upon them ver 2 3. His second Argument from the Person of Moses Himself in his twofold Office 1. Prophetical in giving them the Law ver 4. 2. Regal as he was King c. so might command their Audience The Remarks upon this first Part the Prologue are First Here beginneth the fifty fourth and last Section or Lecture of the Law call'd in Hebrew Haberahah Haec benedictio this is the Blessing beginning here And much to be marked because the Words of dying Men are living Oracles most pious and ponderous but most of all of this dying Man of God Moses The Second Remark is From the Person of God call'd here a Lover of the People who bestowed three special favours upon them The 1. Was in giving them his Law 2. In providing for them the Brazen Serpent to heal them when stung of the fiery Serpents Thus the fiery Law is a Schoolmaster to bring us unto Christ figured by the Serpent set up while they compassed Mount-Seir Edom's Land Deut. 2.4 5. Numb 21.4 9. And 3. In preparing them for their Possession of the Land of Promise by the Explication of the Law which Moses made to them at this Paran named here and Deut. 1.1 and Hab. 3.3 This teacheth us that after we be brought to Christ by Faith He informs us in his Law by his Spirit and so prepares us for our entring into his Eternal Rest The Third Remark from the Person of Moses is Though Kingly Government as it is described 1 Sam. 8.9 was not set up in Israel yet Moses is call'd King here ver 5. as he was the Supream Magistrate and Chief Governour of Israel their Law-giver and such an Heroick King as reigned over the People by Vertue and Justice not by Force and Violence Not Imperiously saying this I can do by my absolute Power but this is fit for me to do as a Magistrate fearing God c. He had the Heads of the People and the Tribes joyn'd with him here as King Lords and Commons 'T is the best of Governments doubtless where the Beam is kept right and eaven betwixt Soveraignty and Subjection without Tilting the Balance either way The Second Part is the Prediction relating to the twelve Tribes and beginning with Reuben ver 6. The First Remark concerning Reuben is Moses prays for him that though he had finn'd with his Father's Concubine Gen. 35.22 for which he lost his Birth-right Gen. 49.4 and though the Princes of this Tribe rebelled with Korah Numb 16.1 c. yet that Mercy might be shewed him in Christ so as to live to Life Eternal and not die the second Death according to the Chaldee Paraphrast or at least to live before the Lord in this World that he might not be extinguished among the Tribes By Vertue of this Prayer Reuben remained a number to go on Armed before their Brethren against the cursed Canaanites Josh 4.12 The 2d Remark respects Judah v. 7. who was the 4th Brother yet is blest in the 2d place for the honour of the Kingdom which was to be in this Tribe by David c. and out of which the Messiah was to spring Moses prays that God would hear the Prayers of Judah when he fought the Lord's Battels pressing the Lord that he would turn his promises into performances as was oft done in David's and his Successor's days and Moses prays that Judah's hands may be sufficient for him and that God would be an help to him to shew that Man's sufficiency is of God The 3d Remark concerns Simeon whose Name is not mentioned in this Patriarchal Benediction because 1st He lost his Honour by his Cruelty upon Shechem Gen. 49.5 7 c. 2dly By the Corporal and Spiritual Fornication of his Posterity in Zimri c. Numb 25. Therefore was this Tribe lessened from 59 Thousand at the first Muster Numb 1. to 22 Thousand at the last Muster Numb 26.14 But the Rabbins not willing to have Simeon altogether omitted do join him with Judah here in the Blessing because he went forth with that Tribe to fight against the Canaaites Judg. 1.3 and because Simeon's Inheritance lay in the midst of the Inheritance of Judah Josh 19.1 1 Chron. 4.42 So their Expeditions were in common joined together Yet the Greeks in many Copies join Simeon with Reuben in the former Blessing thus Let Reuben live and not die and let Simeon be many in number But this Addition is exploded by the Fathers Some join Simeon's with Levi's Blessing because both of them were scatter'd in Israel Gen. 49.5 7. The 4th Remark respects Levi who had been a Copartner with Simeon both in the Cruelty and in the Curse afore-named yet this Tribe did retrieve it self from both by their Zeal against Idolatry Exod. 32.26 27 c. which Simeon's Tribe did not so comes to be blest by Moses here with a Sacerdotal Dignity ver 8 9 10 11. to whom the Vrim and Thummim Sincerity of Life and Soundness of Doctrine is here promised and which the Levitical Priesthood kept till the Captivity but then lost them Ezr. 2.63 and never recovered them because the Messiah our High-Priest after the Order of Melchisedech was to restore them by the
many Vndertook to write it Luke 1.1 yet was it fit work for none but for the Four Evangelists who were all extraordinarily qualified by Divine Inspiration for that High Enterprize and were Eye-witnesses of those great Truths which They do distinctly yet coherently Record concerning Christ Hereupon though others Attempted yet none Effected it save these Four who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Took it in hand Matthew wrote his Gospel Eight years after Christ Mark Ten Luke Fifteen and John forty two According to the common opinion from the most Antient Copies Whoever writes the Life of our Lord Jesus must light their Lamp at this Golden Candlestick having these four flaming Candles all lighted by Fire from Heaven To fetch any feigned Stories of Christ not founded upon Gospel-Evidence from other fabulous Authors is but a speaking wickedly for God and talking deceitfully for Him Job 13.7 As my Design is to Avoid this latter so my Desire is to Observe the former In this Essay I shall shift off and shun the cunningly Devised Fables Artificially compiled and composed not without some shew of Wisdom and Truth such as the Romanists lying Legends abound withal It being but a laborious loss of Time to search into such Things whereof we can have neither Proof nor Profit the Gains will not pay for the Pains And the Task about Toys can never be worthy the Toil 1 Tim. 4.7 2 Tim. 4.4 Tit. 1.14 and 2 Pet. 1.16 I shall therefore keep close to the more sure word ver 19. Scripture Authority N. B. The Life of the Lord Jesus hath a manifold preheminency Col. 1.18 above the best Lives of the choicest and chiefest of all mortal men in many respects As First The Life which Christ lived upon Earth was not only a Godly Life but it was a Life without the least praevarication from the Rule This Immaculate Lamb did lead such an Immaculate Life that he challeng'd his most Critical Adversaries to convince him of any one sin John 8.46 c. Secondly The Life of Christ was not only a Godly Life in compleat Universal Obedience to the Commands of God but it was the very Life of God 'T is said of some men that they are Alienated from the Life of God Eph. 4.18 that is They cannot live a Godly Life because they do not partake of the Divine Nature 2 Pet. 1.4 not having the Image of God Imprinted on them nor the Life of God Imparted to them But 't is said expresly that Christ's Life was God manifested in the Flesh 1 Tim. 3.16 and that Christ is the express Image of God's Person and the Brightness of His Glory Heb. 1.3 The Father and the Son are called Equals in the Greek Plural Phil. 2.6 that is every way Equal in Being Life and Operation Christ is Alius from the Father not aliud yet Co-essential and Co-equal not a secondary Inferior God as Arrius saith Thirdly That Christ led not only the Godly Life of a mere Man but also the Godly Life of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man So he had a Duplication of a Godly-Life both that of an Holy God and that also of an Holy Man and both in purity and perfection Fourthly Christ lived in his Humane Nature not only a single Temporal Godly Life upon Earth like that of a Godly Man to wit from his Birth to his Burial but even a Double one also to wit from his Resurrection to his Ascension beside that of Eternal Life in the same Nature in Heaven Fifthly Over and Above all These may be added That the Godly Life which Christ led upon Earth as the Son of Man was the light of Men John 1.4 His Life was a Lovely and Lively Looking Glass for all men to Dress themselves by in their Generation-Work both of Doing God's Work and of suffering God's Will The Life of Christ is the most perfect pattern of all True Piety for our Practice and Imitation We must all learn of him Mat. 11.29 and we should walk as he walked 1 John 2.6 From hence naturally ariseth this great Fundamental and most Evangelical Divine Truth That The most Sanctimonious Life of our Lord Jesus Christ is the light the Lanthorn and Law whereby all Men Women and Children ought to be Directed in all parts both of Active and Passive obedience while they live in this lower World They must all live as their Lord lived For the further and fuller Illustration of the light Hereof let me call in besides those two Texts aforementioned to wit Mat. 11.29 and 1 John 2.6 Hereafter Amplified other corroborating Scriptures As First It is expresly asserted by the Apostle Peter that the life of Christ was the leaving us an Example 1 Pet. 2.21 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Copy to write after A Samplar to work by and the most perfect pattern to Regulate our steps in walking the good ways of God Secondly The Apostle Paul affirmeth that whom God doth foreknow them he doth Praedestinate to be conformed to the Image of his Son c. Rom. 8.29 Now this Conformity to Christ is extensive 1. To his Holiness and Diligence in Doing his Father's work He must be about it Luke 2.49 and it was Meat and Drink to Him to be so employed John 4.34 2. To his Humility and Patience in suffering his Father's Will Mat. 26.39 and thus the same Apostle was Ambitious to become conformable to Christ's Death as well as to his Life Phil. 3.10 And 3. To his Happiness and Glory in Heaven as the Wages of that Double work on Earth which also was the Top-branch of the same Apostle's Ambition That His Body might be fashioned like the glorious body of Christ which is the principal Standard of Glory Phil. 3.21 1 Cor. 15.20 49 c. Thirdly Our Lord Jesus himself saith That He hath given us an Example for doing as he hath done c. John 13.15 The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a pointing out our way to us and therefore are we so oft bid to Follow Him and if we be Right Followers of Christ we must Tread in the same Foot-steps of Christ In so Doing we shall find that his footsteps drop fatness for us to gather up for the fatning of our Souls Psal 65.11 And if we be Disciples of Christ we must learn of Him to be lowly and Meek c. Mat. 11.29 we must learn to be Holy as He was 1 Pet. 1.15 and pâ—re as He 1 John 3.3 and the same mind must be in us that was in Christ Phil. 2.5 act as a Picture resembles a Man in outward Lineaments only but as a Child his Father in Inward Dispositions also for Christ is our Father Isa 9.6 And thus are we bid to Preach forth the Praises Vertues and Graces of Christ as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Pet. 2.9 Our Lives should be as so many Sermons upon Christ's Life while we strive to express Him to the World
Rod then there gushed out Streams of Water Exod. 17.6 no Heart can be so hard or obstinate but Christ can conquer and overcome it when he pleaseth to put forth his power upon it Manasseh had made himself an obdurate Sinner yet is greatly humbled proportionably as he had greatly sinned 2 Chron. 33.12 The Seventh Wonder was the opening of the Graves Mat. 27.52 53. which might be the Issue of the Earth quake and of rending the Rocks out of which they used to Hew their Sepulchres ver 60. this was done to shew that our Lord died indeed but not to remain under the Power of Death for his Grave must be opened also as well as the Graves of those Saints that had only slept in their Bodies until his Death then are they Quickened and Raised up from the Sleep of Death to Life again and came forth out of their opened Graves c. And all this was done N. B. Note well To let us understand that the power of Christ's Death and even those that believed on the Messiah before his Incarnation have an Interest in Christ's Death c. and when Christ seems dead then comes the opening of the Graves Ezek. 37.12 c. CHAP. XXXIII THE 5th Grand Remark is Our Lord 's seven last Words or Sentences which he uttered while he hung upon the Cross The First was his Prayer for his Enemies Father forgive them for they know not what they do this he prayed for them while he was Bleeding to Death by their Bloody Hands His Face all swollen by their barbarous Blows and Buffets so that his Visage was marred more than any Mans ' Isa 52.14 His Shoulders all Torn by their brutish Lashes and Scourgings so that the Cross laid upon those galled parts must needs notoriously pinch those tender places Yea while both his Hands and both his Feet were pouring out his precious blood at the four Wounds the Murderers had made with their Savage Nails in all those Members yet even then was his blessed Mouth opened to pour out this Pathetical Prayer for those Monstrous Miscreants which proved a Prayer so prevalent not only for the Conversion of the People who were but the lesser offenders herein as before but also for the Conversion of many Priests who were the Capital Criminals and Chief Ring-leaders in this Diabolical Dance and Design Yet Christ so far prevailed by his Prayer here that not only many thousands of the People Acts 2 41 c. 44. but also a great company of the Priests became obedient to the Faith Acts 6.7 N. B. Note well Oh the kindness of Christ to his Enemies even in the midst of their Acting Enmity against him yea their unparallelled Villany Was there ever such love to Enemies as this of His to be so kind to the unthankful and to the evil Luke 6.35 Let us cry with David This is not after the manner of Men O Lord God 2 Sam. 7.19 These were more like the Bowels of God and not of Man Hos 11.8.9 I am God and not Man And because our Lord was God as well as Man therefore this matchless compassion was found in his Heart toward his Enemies The Second Sentence or Word Christ spake on the Cross was His bidding John to take Mary for his Mother John 19.26 27. Oh marvellous filial compassion and commiseration towards his Mother now a Widow and very Poor in the midst of his own matchless misery yet cannot he forget her but in the very height of his own Torments hath his Mouth opened in her Remembrance commanding his Beloved Disciple to take care of his better Beloved Mother after his Decease seeing her Husband Joseph the Carpenter was then Dead and her Son Jesus the Redeemer was now Dying John beholding Jesus so careful and conscientious in discharging his Duty to his Earthly Mother while he was paying that prodigious price of the World's Redemption to the Justice of his Heavenly Father N B. Note well To shew that Duties done in Obedience to the First Table ought not to Justle out the doing of Duties in Obedience to the Second 'T is Godly honesty to pay Man his Due as well as God c. Hereupon John takes that Holy Virgin to the best home he had Accounting her the most blessed Depositum or matter of Trust the Richest Jewel that ever as to persons he was betrusted with verily expecting that every place where she came would be blessed by and better for her Abode in it See more of this and of the first in Christ's carriages on the Cross The Third Word Christ spake upon the Cross was to the Penitent Thief This Day verily thou shalt be with me in Paradise Luke 23 43. If the last words of Dying Saints be deemed Living Oracles How much more the seven last Words of our Dying Saviour his last Sayings and Sentences who was the grand Prophet and Infallible Oracle of God's Church deserve to be Writ in Letters of Gold and to be laid up as the Manna was in the Golden Pot of a Sanctified Memory that they may be retained by all the Godly in everlasting remembrance Mark Here in these last Words of our Lord to this Good Thief that though Christ had promised Paradise to the Penitent in the General only yet doth he perform more than had been either promised to him or prayed for by him in particular as is abovesaid This Thief begged only a bare Remembrance in General yet Christ grants him the high Advancement of Paradise and that with Expedition even that very same day c. N. B. Note well 1st If so bad a Man proved through Grace so good a Penitent even at the last Gasp then ought we to despair of none because we know not whose Names are Writ in Heaven Luke 10.20 we never looked into the Lamb's Book of Life Rev. 13.8 The Election obtains Grace Rom. 11.7 though it be not till the Eleventh hour of the Day at the last Minute Mat. 20.6 9 c. As many as God ordains to Life do believe Acts 13.48 This Gist of God is given to them Eph. 2.8 Phil. 1.29 All those whom God Predestinateth he effectually calleth c. Rom. 8.30 Therefore seeing no mortal is of God's Privy Counsel to peruse the Records of Eternal Predestination that Man said not amiss who cried dum Spiro Spero while I breath I hope Grace may come Inter pontem fontem betwixt the long Race of a Wicked Life and the fatal stroke of final Death as here N. B. Note well The 2d Note here is If our Lord have such a precious Promise of giving that Beatifical place of the Celestial Paradise to the vilest of Sinners as this Thief was when becoming a Penitent how much more are they Accepted of him that fear God and Work Righteousness even the greatest part of their Lives c. Acts 10.34 35. The Fourth Word Christ spake upon the Cross was Eli Eli Lamasabacthani Mat 27.46 or Eloi Eloi
the Wages of Sin Hence doth the Tempter Tempt Mortals the more to Sin that he may exercise his Power over Death the more among them but Christ in the Grave as it were cuts the Devil's Throat with his own Weapon Death and that in Death 's own Den both Death and the Devil lost their Dominion Rom. 6.9 3dly As in respect of both Death and Devil so in respect of Sin also Our Saviour was Buried that our Sin might be Buried with him only with this difference He hath his Burial for three days only and then had his Resurrection out of his Grave but he makes such a Burial of our Sin in his own Grave as shall be for ever without any Resurrection at all thereof That Sin which is once buried in Christ's Grave shall never rise again either 1. To be remembred before God any more Isa 43.25 Heb. 8.12 Or 2. To Reign over us any more Rom. 6.14 with 5.21 c. As Sin is then so fully remitted by God as no more to be remembred and as if it had never been committed against God So Sin loseth not only its Damning but also its Domineering Power in the Grave of Christ God casts Sin into the deep Sepulchre of our sweet Saviour and into the depths of the Sea Mic. 7.18 so as it shall never be buoyed up again either to Damn or Domineer if not to defile us Inferences hence are 1st As Christ broke not down from the Cross though his Murtherers wished him to do so but staid there till he had compleated his Redemption-Work and till Joseph and Nicodemus took him down So he was content to continue in the Tomb till God raised him thence Acts 13.30 which teacheth that Christians ought not to Break Prisons but wait there till the time that their Word come as good Joseph did Psal 105.18 19. and as did this Good Jesus who saith to us I am Joseph your Brother Gen. 45.4 and whom we cast into the Grave as they did him into the Pit out of which Joseph scrambled not but was passive till taken out c. The 2d Inference is As Christ literal our Redeeming Lord will not always lye buried but only till the third Day and then Rose again So Christ Mystical his Redeemed Church shall not alway be buried but after two Days she shall be revived and the third day God will raise her up and she shall live in his sight Hos 6.2 3. The Graves shall be opened Ezek. 37.12 she shall not alway lie among the Pots Psal 68.13 The 3d Inference is Christ's going into the Grave hath Perfumed Sanctified and Consecrated the Grave to all the Godly That place of Stench and Rottenness Mat. 23.27 is turned into a sweet Bed for sleeping peaceably in till the Resurrection Isa 57.2 We may not fear to go down where our best friend's footsteps are before us The worst of the Saints sufferings is to be buried they can go no lower c. Christ hath by his burial made it a Portal to Eternal Life at the last day by his passing through it as we are buried with him by Baptism Rom. 6.4 as his Death kills Sin so his Burial buries it Therefore the Baptized should die to Sin and live to God ver 2 6 9. 2 Cor. 5.15 not rooting Sin out of the Grave to make a stench again as Carcases Infect the Country c. The 4th Inference is Learn hence the force of sincere Love to our Lord Joseph and Nicodemus though Rich Rulers both yet disdain not to soil and foil their hands with the Blood that came out of Christ's Wounds They took him down from the Cross c. with their own hands and not by the hands of their Servants Love expels all squeamish Niceness to climb a Tree is Boys Work yet Zaccheus thinks it no shame from love to look on Christ Luk. 19.4 Thus weak and Timorous Disciples may have strong Affections to Christ which may last longer than these of the stronger now Judas had betrayed him Peter had denied him and all the other open Disciples were run away save John who yet durst not so openly own a Crucified Christ yet these two Night-Birds stick to him under the greatest Disgrace in the open Day-light which shews weak Brethren may not be despised Rom. 14.4 They may stand when those of greater Abilities may fall c. The 5th Inference is Learn hence to bury all our Sins in the Grave of Christ which we will not do till they be dead Col. 3.1 Rom. 8.13 break its Legs the Thieves were so then bury it and hate it as loathsome Corps bury thy dead out of thy sight though loved before as Abraham did Sarah and when buried cast Mould on it that the Devil may not come to put life into it again and make thy end worse than thy beginning We read in that famous Burial of that Wicked Gog that there were Searchers appointed to go thorough the Land who where they found any Dead Mens Bones were to stick up a Stick or a Stone for a mark that some were scattered there whereby the Buriers were informed to find them and so come to bury them Ezek. 39.13 14. so ought we to do our Consciences are the Searchers which must find out our Sins that are as Dead Mens Bones the Relicks of the Crucified Body of Sin and when we have found them we must set a mark upon them and never be at ease within till they be buried and when we have put them into the Grave we must set a seal upon the Sepulchre that they may remain therein till they see corruption and consume away to nothing much less may we open the Grave our selves and stir up our old stinking sins that have perhaps been longer buried than was Lazarus who stank at four days end this will Poison the Air all about both in the Country of the Churches and of our own Consciences Therefore as Christ was buried that we might have power to bury Sin so by the power of his burial we should keep sin down from rising again The 6th Inference is Christ's Love to us is still farther commended considering how poor he made himself to make us rich 2 Cor. 8.9 so poor in his Life at his Birth he was born in another Man's House in Preaching he Preached in another Man's Ship in Praying he Prayed in another Man's Garden at Meal-times women Ministred unto him mostly eating in other Mens Dwellings in Riding which was but once he Rode upon another Man's Ass and now for his Burial he is Buried in another ther Man 's Grave So that though Christ was the Creator and right Owner of All Things yet doth he so Exouthenize and strip himself for us as to have nothing peculiar to him but his Cross which none would touch or take from him Was ever love like his This Sanctifies Poverty to us c. His Grave was Rich Joseph's Isa 539. Behold how he loved us he borrows our
the King had opened his mouth to make his Defence so he would not suffer any to stop it till he had done being confident that Agrippa's opinion and Judgment could not but prevail much with Festus while he pleaded for his own life and therefore doth he principally crave the King 's patient Audience stiling it his happiness yet Paul well knew that the true happiness is to find favour with God in the Remission of Sin Ps 32.1 2. and assuredly had not God over-ruled matters and Paul had not been so eminent by his sufferings Agrippa who came into the Court in such a princely pomp Acts 25.23 Especially Festus could never have vouchsafed him attention with so much silence and patience The third Remark is A blameless life from our youth upward is a brave incouragement when we come to suffer for Righteousness-sake Thus Paul here v. 4 5. makes a confident appeal as be had done to Caesar's Court so to his accusers consciences whether they could Justly charge him with any enormities while he was of their Strict Pharisaical persuasion Hereby he vindicated his Christian Religion from the prejudice of the Jews who cast such calumnies upon Paul as if he had imbraced Christianity as a subterfuge from the abuse of his Pharisaism in former times This he wisely washeth off and convincingly urgeth that it was not for any misdemeanors done by him but for his imbracing the Christian Religion which had rendred him so odious and obnoxious to them Now the Testimony of Paul's good Conscience was a strong cordial to support him in all these Tryals which he had before Faelix Festus and King Agrippa over and above his Divine Revelation The fourth Remark is The Doctrine of the Resurrection is no incredible Doctrine This Paul asserts as the foundation of all Religion which he calls the hope of the promise v. 6. for which the 12. Tribes instantly served God and all little enough to obtain a better Resurrection and everlasting life verse 7. and for which Article of the Faith those Degenerate Children of the 12. Tribes do saith Paul persecute me to Death Yet it is a Credible Doctrine which Pagans such as Festus was and Sadduces ought not to deny v. 8. and the Credibility of it is evidently Demonstrated both by God's works of Creation wherein God gave life to that which had it not before therefore he can more easily restore life where it once hath been and by his works of Providence seeing every spring is a Resurrection of Plants that seem dead in winter The fifth Remark is The great ends and effects for which Christ did Institute and Commissionate a Gospel Ministry are principally five for working 1. Conversion 2. Faith 3. Remision of sins 4. Sanctification And. 5. Salvation N.B. All these five be famously specified in Paul's Commission from a greater High-Priest The Lord Jesus to preach the Gospel than the whited wall Ananias was who had before given him a Commission to persecute the Preachers of it and who now did persecute Paul for Preaching it as Paul tells King Agrippa here after he had given him the whole narrative of his wonderful Conversion whereon Remarks have been already made upon Acts 9.3 c. And upon Acts 22.6 As also upon Acts 8.3 from Acts 26.9 10 11 c. to verse 18. where this excellent discription is N. B. Now tho' these five great works of Conversion c. be properly and principally yea only the work of Christ who alone can open the eyes of the blind both of souls and bodies as he had opend Pauls c. yet is he pleased to put this great honour upon his poor Instruments in his ministry's by whom he ordinarily works them and hence are they called co-workers with God 1 Cor. 3 5 6. And 2 Cor. 6.1 The sixth Remark is How abominable it is that among those that profess themselves to be God's peculiar people True obedience to the Great God should be reckoned no better than real Rebellion and Treason against sorry mortal man Thus Paul tells Agrippa verse 19. the Jews who pretend themselves to be God's peculiar people can find no other fault in me but that I durst not be disobedient to this heavenly Vision but I preached the Gospel at God's command verse 20 21. from whose fury God hath hitherto preserved me verse 22 23. Intimating for his own vindication that he had done nothing but what became a man grateful to God for his daily preservation which is not granted to nourish Idleness but labour as also that the truths of the Gospel concern'd Agrippa himself and all princes as well as the meanest people for all are one in Christ Gal. 3.28 Col. 3.11 The seventh Remark is Carnal minds even of mighty men do pass very uncharitable Censures upon spiritual persons and things Thus the Pagan Judge Festus Judged Paul a mad man verse 24. as the Captains did Gods prophet that came to Jehu 2 Kings 9.11 and the Friends of Christ did Christ himself Mark 3.21 Nor can it be otherwise because of contrary apprehensions for bad men call evil good and good evil Isaiah 5.20 21. They blasphemously conceive the Gospel to be the foolishness of preaching 1 Cor. 1.18 It seemeth so to them that perish but to them that shall be saved it is the power and wisdom of God Rom. 1.16 2 Cor. 4.3 4. Therefore is it a most dangerous symptome thus profanely to mistake and to distast the Gospel of Christ as Festus did here thinking that Paul had over-studied himself and by meddling with matters too high for his Capacity and too deep for his understanding he had brought himself into a mad melancholy so he broke forth into this idle and long Tittle-Tattle c. The eighth Remark is 'T is a blessed Attainment for a man to be master of himself when highly provoked and to be regulated by right reason only and not hurryed by unruly passions Thus it was with Paul here verse 25. making his answer with all meekness with due terms of respect to a Revileing Judge wherein he well observed Solomon's saying a soft answer turns away wrath Prov. 15.1 Festus had spoke truly so far as to say Paul had much learning for he was reckoned an excellent linguist being skilful by his acquired learning besides that infused by the Holy Ghost in the Hebrew Syraick Greek and Latine Tongues well acquainted with the Pagan Poets and a most fluent and Charming Orator speaking and writing Greek in such a Compt florid and elegant style so that Demosthenes's Orations are but dull pieces compared to some of his Epistles yet Festus was extravagant in censuring that Paul's much learning made him mad perhaps he might feel some strange Infleunce upon Paul's Discourse and could not ascribe it to the Right cause the Holy Spirit but to the spirit of madness c. N. B. 'T is true indeed Paul himself confesseth that he had been exceeding mad in persecuting the Truth Acts 26.11 And there were
Road to Egypt Jer. 41.17 18. when they brought this request to Jeremy only in a pretence of piety and to put a greater Reputation on their fore-stalling Resolution might they have but Gods Approbation which seeing they could not obtain they will drive on their design at a venture tide Life tide Death fall Back and fall Edge come good or come evil Though they had promis'd under a Solemn Oath that which they never intended to perform ver 5. Oh hateful Hypocrisie ver 20. therefore they going into Egypt as into according to their thoughts the VVorlds warm Sun-shine they went out of Gods protection and put themselves into his punishing Hands and the Sword they feared and sled from did there overtake them ver 16 17. The Great God hath long Hands and the wicked cannot run out of the reach of his Rod Thus the Old Testament Worshippers limited God to a place confining him to their Temple whereas in the New Testament times such limitations were done away John 4.20 21. and Prayer may be made not only in the House of Prayer but any where every where 1 Tim. 2.8 any corner if but of a Chimney may now make a good Oratory yea the secret places under the Stairs Cant. 2.14 the voice is sweet there also The third particular is the Means wherein we often limit God as well as in respect of time and place Thus Israel must not have God to speak to them though it was a wonderful condescention and unparallell'd honour it must be Moses lest they die Exod. 20.19 compar'd with Job 33.6 7. And what great matters it was said would one from the Dead do Luke 16.30 Though Lazarus was such yet little regarded John 12.10 Thus Israel did so limit their Deliverance to the presence of the Ark that their Idolizing of it betray'd it into the Philistines Hands 1 Sam. 4.3 11 21. And thus when the Brazen Serpent a Blessed Means of Healing before was become an Idol to Israel Numb 21.8 2 Kings 18.4 it became Nehushtan or a common piece of Brass having no Vertue of Cure in it God makes us defie what we have Deified Zeph. 2.11 The fourth particular is the Manner wherein we oft prescribe to God Thus those cursed Carnalists cryed We will have Plenty with Purity and the World with Worship or we will have none of it Jer. 44 17 18. Thus Peace and Plenty is the Popish Plea as well as Antiquity and their strongest Pillars for upholding their rotten Religion and their Idolizing the Virgin Mary whom they call the Queen of Heaven as those did and equalling her Milk unto Christs Blood for Soul vertue The Wise Man saith Say not thou what is the cause that the former days were better than these for thou dost not enquire wisely concerning this Eccles 7.10 as if thou wert wiser than God to govern the World Alas the Times are the worse because we are no better we must not take non causa pro causa In promptu causa est the Reason is soon render'd wickedness is the true cause and not much Preaching or strict Worship as the World saith 't is hard Hearts that make hard Times Nay even Professors themselves will not own God unless he appear to them in their own manner whereas God sheweth himself in divers manners Heb. 1.1 Hence have we many famous Remarks As 1. That though blind Obedience as to Man is abominable yet as to God 't is highly commendable such as this of Abraham's was 2. Though this Obedience of Abraham was a blind Obedience as to his own Will yet was it not so as to Gods Will for Gods Will was the Rule of Abraham's Obedience 3. Though Abraham knew not whither he went Heb. 11.8 yet he knew well with whom he went even one with whom he was sure he could not possibly miscarry It David could say to Abiathar VVith me shalt thou be in safety 1 Sam. 22.23 How much more may Abraham's God say so to him Hereupon Abraham put God to it as a proof of the Truth of his Promise 4. Abraham knew not yet sollow'd not knowing whither but we know from the sure VVord of Prophecy whither our way leadeth to wit to Heaven 't is a shame for us not to follow Abraham's following God Blindfold brought him to the Earthly Canaan but our following God with our Eyes opened will bring us to the Heavenly Countrey 5. Such as never yet experienc'd Gods Call saying Get thee out of thy Countrey c. and the answer of a good Conscience 1 Pet. 3.21 their Hearts Ecchoing again to Gods Call Psal 27.8 in their Effectual Calling are yet in Ur of the Chaldees in the Countrey of Babel or Confusion They are yet in the Shadow of Death and Region of Darkness Mat. 4.16 Under the power of Belial and Servitors of Hell Alas the Devil is both their Master and their Father 6. Such as continue in an uncall'd condition yield up themselves to Satan VVorld and sinful Self as Abraham did yield up himself to his God They live in the very Suburbs of Hell under a cursed blind Obedience and are condemn'd already John 3.18 having the wrath of God abiding on them ver 36. consuming the Stubble Hence also have we these Excellent Inferences As 1. Mans Heart hath many Suitors there was never such contending about the Body of Moses Jude ver 9. as there is about the Soul of Man We should not ask so much who wooes our Hearts for there be many wooers thereof the Flesh the VVorld the Devil und God but who wins them Ask not so much whither goest thou as with whom goest thou If thou goest with Satan thou goest to Hell if thou goest with God thou goest to Heaven this latter question is resolved by answering the former If we know with whom we must know whither we go 2. Gods Call speaking to us with a strong Hand Isa 8.11 must fetch us oft from our false Rests as it did Abraham from Ur and Haran Rest without a change is suspicious Rest Till God say effectually Get thee out of thy Countrey c. we are setl'd upon our Lees Jer. 48.11 12. Till we can Experience an Heart-changing and a Life-changing Work we cannot be as Moses drawn out of the VVater Exod. 2.10 nor right Children of Abraham call'd from Chaldea to Canaan 3. If we be truely such then Children must resemble their Father in resigning up themselves to God as Abraham did and that upon these Motives 1. We are foolish and unskilful to order our own ways for either our Temporal Spiritual or Eternal good So long as Christ openeth not our Eye the Blind leads the Blind a Blind Understanding leads Blind Affections no vvonder if we fall into the Ditch God therefore must be our Guide even unto Death Psal 48.14 2. We have lost our strength as vvell as our skill by the Fall and are unable to cast our selves into the Pool of Bethesda when the Angel moves the Waters
8 9 10. in a word the Spirit comes and convinceth with undeniable Arguments as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that Man hath Destroyed himself but in Christ is his help Hos 13.9 He Adam or It Adam Sin or one the First Man or somewhat hath marr'd thee the Hebrew word there is capable of all these readings whatever it was saith God it was not I who made Man upright but he Invented many shifts and shirking tricks of sinful device Eccles 7.29 both Angels and Men God made subject to change by the freedom of their own will reserving to himself the incommunicable property of being naturally unchangeable so that many Angels did on their own accord fall from their first estate and became Devils and Satan one of them by the Serpent seduced our First Parents to break the Covenant of VVorks whereby they and all their Posterity being in their Loins as Fruit and Branches are in the Root all under that Covenant became both liable to Eternal Death and unable to recover Life by themselves yea by Nature are at enmity with God and all Spiritual good Rom. 8.7 and inclined to evil only and continually this is our Original Sin that bitter Root of all our Actual Transgressions in thought word and deed This is Mans Malady but his Remedy is in Christ in me saith he is thy help Hos 13.9 When Man is neither able to help himself nor indeed is willing to be helped by God out of this woful Estate but is rather inclined to lye still insensible of it allowing of Sin yea and wallowing in Sin yet the most gracious God even then when Man like a Child had easily broke the Glass which all the Men in the World could not piece up again reveals a way in his Word to save Sinners in this desperate condition for the Glory of his Free Grace by vertue of another Covenant of Redemption made betwixt the Father and the Son before the World began Tit. 1.2 and 2 Tim. 1.9 as the second Adam and Mans Surety The fourth Objection If there be another Covenant besides that of VVorks and of Grace this makes three Covenants Answer the first There be but two Covenants betwixt God and Man the Covenant of Friendship and Favour before the Fall and the Covenant of Mercy and Peace after the Fall of the first Adam as is aforesaid yet may there be and is another Covenant betwixt God the Father and God the Son betwixt Jehovah and Jesus and that from all Eternity before the VVorld began this was not a Covenant ad idem between the same parties therefore not a third Answer the second The Scripture is clear in declaring that there was a Covenant betwixt the Father and the Son transacting the whole matter of Mans Salvation therein in which they two 1. Were the Parties both free who Contracted this Covenant 2. There were Articles or Terms thereof propounded on each Hand 3. There is also mentioned a mutual free and full consent on both sides yea and 4. This mutual compact and stipulation doth oblige them each to other in their parts of the Covenant 1. The Parties the Father who had the first Hand in this deep design of Grace was free and being the first cause and last end of all things Rom. 11.36 could not be a Debtor to any yet himself loved John 16.27 and so loved Man John 3.16 while Man was only in Gods Eternal Thoughts as to become a Debtor to him in entring into this Covenant for his Salvation and the Son as God John 1.2 and equal with God Phil. 2.6 7. was as free as the Father and not bound to any Duty but by his own consent yet made himself a Debtor 2. The Terms or Articles of this Covenant were 1. On the Fathers parts 1. Something the Father did require of the Son to wit both to take upon him the form of a Servant yea of an evil Servant that might be beaten and bruised Phil. 2.7 Heb. 2.14 and in that form to perform whatever was necessary for Gods Satisfaction and for Mans Salvation 2. And something the Father did promise to the Son as Assistance Isa 42.1 6. Acceptance Revel 8.4 and a blessed Success in having a chosen Seed to serve him and to be saved by him Isa 53.10 11 12. and Psal 2.8 c. 2. The Articles of Agreement on the Sons part were 1. His voluntary undertaking Isa 38.14 to become his Fathers Servant Isa 42.1 saying Behold I come to do thy will O God as 't is written in the Volume of thy Decrees so some do sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 40.6 7 8. and thus Christ saith He laid down his life according to his Fathers Commandment John 10.18 and took it again by the same compact also And 2. Christ by this Covenant acknowledgeth himself bound to his Father as Jacob was to Laban by some foregoing Contract between them Gen. 31.39 40. to keep all given to him that none of the Elest might be lost John 17.2 12. and 6.37 39. he will be answerable and accountable for both dead and living Inference Oh what strong Consolation doth this afford That the Father hath given me to his Son and that his Son hath undertaken for me to the last and that I be not lost John 6.39 40 c. Oh my Happiness that I am not my own Undertaker but that both the Father who gave me and the Son who keeps me have jointly given me a Bond under their own Hand of the truth hereof Woe to those Arminian and Socinian Opinionists who make themselves their own Keepers as well as Givers undertaking all for themselves 3. To those Articles both Parties freely agreed for Christ as God and Coequal with God could have no command impos'd upon him without his own free and voluntary consent having no Bond before on him 4. By this Agreement both the Father and the Son bound themselves to all the Articles of this Covenant the Father to Elect and to give the Elected to the Son the Son to Redeem and to keep the Redeemed for the Father Inferences 1. How should we love God the Father who himself loved us John 16.27 and so loved us as cannot be express'd how John 3.16 that his Heart was so Engaged in his good will to Man Luke 2.14 that long before Man was Man much less a sick Man yet he provides both Physick and a Physician for him by an Eternal designation 1 Pet. 1.20 wherein he had also an Eternal Delectation Prov. 8.22 30 31. There was a Coexistency of the two Persons the Son was with the Father in the beginning of his way and the Father delighted in the Son as he was the Fore-ordained Surety and Mediator for Man In this Delight was spent all that vast space of Eternity by themselves in a bare expectation of its Actual Application as if he had long'd as it were for the Marriage-day of Man and his Mediator such prodigious Glory was wrapt up
as many do yet he doth the former He lived in a due and daily expectation of Death and 't was the care of this Blessed Patriarch and so it should be ours to leave a Blessing behind him He here looks upon it as the last Act of a Fathers Office and his sweetest farewel to the World this pattern should be our practice we should seek the Salvation of our Children while we live and say something of weight worth and warmth that may stick by them when we die as that holy Man of God Mr. Robert Bolton upon his dying Bed charg'd his Children not to meet him in an Unregenerate Estate at the Day of Judgment The words of dying Saints are living Oracles In doing thus when we are laid in our Graves we leave a stock behind us which still not only abides but also improves and will go forward by way of increase until time shall be no more ☞ Inference hence is The uncertainty of the Day of Death as it made Isaac so it should make us wife in two Cases 1. In making sure work as to our selves for a better World 2. In leaving a Blessing behind us to others that survive us especially our Relations in this present evil World Hezekiah set his House and his Heart in order Thus this Holy Patriarch did being prepared for his own departing and for his Lords coming Mark 13.5 And his making of his Last as he thought Patriarchal Will and Testament made him not as the Vulgar Errour now is to die the sooner for he lived after this as is said before above Forty years The Third Remark or Remarkable means whereby Jacob got the Blessing is the Well grounded Affection of his Mother towards him 'T is some blemish to Holy Isaac and blot in his Escutcheon that he was Blind in his Affections as well as in his Senses misplacing his love contrary to Gods Oracle for his own Carnal ends because he did eat of Esau 's Venison Gen 25.28 he not only loved but overloved him and his fond love would have fix'd the Blessing upon the wrong object to have cross'd Gods Promise the Elder shall serve the Younger had he not been prevented by Gods Providence 'T is a shame for a Saint to be a slave to his Appetite and to be brought under the power of any created Comfort 1 Cor. 6.12 He is an Epicure that studies to please his own Carnal Palat more than Gods Coelestial Pallace However this Infirmity in Isaac served as a soil to set off and illustrate the Divine Adoption which Esau's cunning Insinuations into his Fathers affections by pleasing his Fleshly Palate and putting Venison into his Mouth could not counter work for Jacob was as great a Favourite with his Mother Rebekah as Esau was with his Father Isaac Wherein more Grace appears in the Woman as likewise in Manoah's Wife Samson's Mother than in the Man for Rebekah's Love was grounded upon Gods Oracle but Isaac's was in opposition to it Isaac loved whom God hated she loved whom God loved Mal. 1.2 3 Isaac could not be Ignorant of the Oracle Gen. 25.22 23. yet might misinterpret it not of their Persons but of their Posterity Bernardus non videt omnia and this misconstruction of it might mislead him in this Action either his Carnal Affection made him not understand or forget the Divine Oracle or it transported him into a purpose to pronounce the Blessing contrary to it because he fondly wish'd it so but Rebekah saw farther than Isaac understanding Gods Oracle aright both concerning their Persons and Posterity and therefore overhearing what Isaac had said to Esau she projects with her best beloved Jacob how to procure for him the Patriarchal Blessing aggrecable to Gods Oracle though contrary to her Husbands Will and Intention I have here thought upon that Vulgar Proverb to wit Children sometimes had better want their Father with the Stock than the Mother with the Rock c. which seems to have more significancy in it as it holds a concurrency with two Scriptures The First is Levit 19.3 the only Scripture which placeth the Mother before the Father saying thus Fear every Man his Mother and his Father the Reason of this priority of place given here to the Mother must be because she hath bought this Right hand place at a very dear price every Child is a Jabez to the Mother she breeds him brings him forth and brings him up with Sorrow 1 Chron. 4.9 little do Children consider how near they come to be Parricides or Murderers of their own Mothers you should remember how oft your Mothers had sick Fits and it may be some Swoonings for you at or after your conception while you were in their Wombs and what Dolours and Dangers such as wherein Death way-lays many Mothers have attended them when they brought you into the World Oh what pangs and throws have you cost your Mothers in their Travailing work a work indeed too hard for a mere Creature and therefore it requires the Voice of God to help it forward Psal 29.9 with Job 39.3 and Psal 71.6 Many Mothers have such hard Labour that they must needs be very near to a going out of the VVorld before ye their Children can be brought into the VVorld and oh what care and pains how many defiled hands how many broken sleeps c. do ye cost them to bring you up in the World Oh remember ye are certain Cares but uncertain Comforts our Lord upon the Cross left a good Pattern in taking care for his Mothers Life at his own Death Joh. 19.26 All Mothers may call their Sons Benoni's Sons of Sorrow as Rachel did her Son Gen. 35.18 and therefore they should give all due respect and reverence to them The Second Scripture wherewith that Proverb aforesaid hath a consonancy is Prov. 1.8 where Solomon saith My Son hear the Instruction of thy Father and forsake not the Law of thy Mother where the Wise Man would by a seasonable caution correct the too frequent folly of many Children who by being so familiar with their Mothers do mostly contemn them according to that old Adage Too much familiarity breeds contempt thus this Prophane Esau made no matter of his Mother not only in not consulting with her who had the Oracle Gen. 25.23 for obtaining the Blessing but also in saying after The days of Mourning for my Father are at hand and then will I slay my Brother Jacob Gen. 27.41 he resolved with himself to stand in no awe of his aged Mother though surviving hereupon Solomon makes the bond of Obedience most strict and strong where Disobedience is most likely to break out calling upon Children to hearken unto the Words of a Father as an Instruction but to the Words of a Mother as a Law the former Persuades only but the latter Commands for every Law carries an authority in it yet this is not said to lessen the Fathers Power for they are all Cursed that set light by either Father
were silent not endeavouring to qualify his Soul-afflicting Questions Oh what shall I do And whither shall I go yet when they inform'd him afterward how they had not slain him but sold him he was then satisfied and concurr'd with them to cheat Jacob with Joseph's Bloody Coat Gen. 37.31 32 33 for it seemeth they were all in the conspiracy Reuben with the rest to conceal their craft and cruelty in the Sale of their Brother They dip Joseph's parti colour'd Coat in the Blood of a Kid and send it to the good Old Man by the Hands of their Servants who were Innocent as well as Ignorant of the cruel crime and durst not carry it themselves to him lest their discomposed countenances should bewray and betray their own guilty Consciences Heu quà m difficile est crimen non prodere vultu Their plot and project succeeds as they had propos'd it The credulous Father believes their lye cryes Some evil Beast hath Devoured him which was a truth in this sense that those evil Beasts his bad Sons had made him away Jacob's credulity is apparent herein seeing he doth not more strictly examine both his Servants and his Sons about the time and the place when and where they found this Rent and Bloody Garment The place should have been viewed where Joseph was pretended to be worried for there some scraps of him might be seen undevoured seeing 't is not likely that any Beast could devour him all The Neighbouring Inhabitants might have been asked whether evil Beasts Haunted that place such as that courteous Passenger who set wandring Joseph into his right way Gen. 37.15 yea and the Blood upon the Coat might have been under a strict scrutiny whether it were Man's or Beasts Blood But alas the good old perplexed Patriarch was under such a perturbation of Mind and such a consternation of Spirit that he was not permitted to think of any such things he accuseth the Evil Beast that was Innocent and acquits his Beastly Sons whom he knew hated Joseph of all suspicion or Fratricide or Murder thus those Hypocrites cover one Sin with another and involve themselves into the guilt of many Sins while they go about to hide one To the palliation of one lye arc required ten Thus they deluded Jacob but the great Jehovah could not be deceived by them And so far as Reuben was a joint conspirator with the rest in so wickedly imposing upon a credulous Parent almost to the breaking of his Heart and that for so many years till God at last brought it to light he is justly to be blamed Though his fervency for delivering Joseph as above deserves to be commended yet his inconstancy in good must be condemned for Truth in the beginning Zeal all the way and Persverance to the end are the three Ingredients whereof a right good man is compounded and compleated Section the Third Having first viewed Joseph's Sellers in the second place his Buyers come to the next consideration Those Buyers of Joseph pass under a double name 1. They are call'd Ishmaelites Gen. 37.25 27 28. and Gen. 39.1 And 2. They are call'd Midianites Gen. 37.28 and 36. These two were a distinct People descended from a distinct Original yet both the Off-spring of Abraham the Ishmaelites sprang from Ishmael his Son by Hagar Gen. 16.15 and the Midianites from Midian Abraham's Son also by Keturah Gen. 25.2 yet are these two names promiscuously used and as it were confounded together here as they are also in Jud. 8.22 24 26. because the Midianites lived in the Country of the Ishmaelites and exercis'd the Trade of Merchants among them so that they became a mixed people for a great part of them in their Habitations hereupon the Chaldee calls them Arabians a third name to the two former of Gnarab which signifies to be mixed because they were a mixed people Those Ishmaelites and Midianites were so intermingled each with other both in their Habitation and in their Conversation as to mutual commerce intercourse of Trade that they are oft taken for one the same People as here Gen. 37. the two Names signifie the same persons comparing v. 28. with v. 36. and Gen. 39.1 where 't is said Joseph's Brethren sold him to the Ishmaelites and the Midianites sold him unto Potiphar and Potiphar bought him of the Ishmaelites However here is a sweet providence of God for good to Afflicted Joseph to be perspicuously seen in many circumstances as famous footsteps thereof The first famous Circumstance is No sooner had those conspirators cast Joseph into the Pit where they design'd to famish him till he died by Famine which in it self is a more cruel Death than if he had died by their Swords Lam. 4.6 9. praestat semel mori quà m semper moribundum esse 't is better to be suddenly dispatch'd and soon put out of their pain than to pine away by Inches Lev. 26.39 and to be Tormented a long time with fear and sense of dying by Famine a far worse Weapon than the Sword Thus they Lodg poor Joseph stript of his two Garments which were to keep him warm both his Long Coat that reach'd down to his Ankles call'd Tunica Talaris and his parti-coloured Coat call'd Polymita as Lyra and Menochius say so Joseph lay naked to be Starved in the Pit there to starve him with cold as well as with Hunger and when they had laid him there they leave him in this disconsolate condition then they sat down to Eat v. 24 25. wherein was a most Marvelous Providence this did not fall out by any cast of uncertain chance out of Fortunes Office but 't was ordered thus by the over-ruling hand of God as the casting of Joseph into the Pit by the prevailing influence of Reuben who was one of the Conspirators Company to save him from being immediately Murder'd was a Miracle of Mercy NB. Rather than that Gods Innocent Joseph's should not be Delivered God will when no other can be had raise up a Redeemer and a deliverer for them out of the very company of the Conspirators themselves as He hath lately done in this late Damnable Popish Plot drawing forth some of themselves to discover it so their sitting down to Eat was no less a Miracle of Mercy for had they presently gone away and not sat down Joseph had in all probability perish'd in the Pit and never have been sold into Egypt so Jacob and those very Conspirators must have died by Famine the Death they doom'd Joseph to had he not been there to relieve them Gen. 45.5 and 50.20 Act. 7.11 12 13. How may step aside a little and with Moses Exod. 3.3 stand to behold Gods work of Wonder 1. In Gods governing Reuben's the Elder Brothers advice so as to get Joseph cast into the Pit Whether it were his entire Love to his Brother or it was nothing but his own Self-love designing hereby to reconcile himself to his effended Father that moved him most to make this
is Omni-present The Second Mystery in the History is as Jacob adopted Joseph's Children saying They shall be mine v. 5. and my Name shall be upon them v. 16. In like sort God adopteth all whom our Joseph our Jesus presents and represents as his Dear Children saying I will be a Father to them and they shall be my Sons and Daughters 2 Cor. 6.18 This is call'd a Royalty or Prerogative Joh. 1.12 which Nonnus Paraphraseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stiling it Heavenly Honour such as is amazing 1 Joh. 3.1 and good reason that worthless worms are hereby made higher than earthly Kings Psal 89.27 Thus also the Name of God and of Christ is put upon all his adopted Children hence they are call'd Godly and Christians They are call'd by his Name 2 Chron. 7.14 Jer. 14.9 Deut. 28.10 They are married to Christ Rom. 7.4 so have their husbands Name put upon them Isa 4.1 as Solomon's Wife was call'd the Shulamite Cant. 6.13 of Shalom Peace from whence was his Name Oh that we could take hold of the Skirt of that Jew Jehovah our Emanuel Zech. 8.23 saying Let us be call'd by thy Name to take away our Reproach Isa 4.1 Isa 63.19 Jer. 15.16 Deut. 28.10 would we but avouch the Lord for our God he would surely avouch us for his adopted Children Deut. 26.17 18. we should say to Christ as that Roman Lady said to her Husband Ubi tu Caius ibi ego Caia I will not only bear thy Name but will also live in thy Presence and thou shalt be a Covering of Eyes to me as Gen. 20.16 I will not be sick of a Pleurisie seeking any more than thy self I will be satisfied with thy favour Deut. 33.23 Psal 65.4 when thou tellest me where thou feedest Cant. 1.7 8. I will feed and lye down with thee Psal 23.1 2 3 4 5 6. There is a Cornu-Copia all good with thee The Third Mystery in this History is There may be Difference of Opinion for a time betwixt the Holiest Persons and Relations as betwixt Jacob and Joseph here The Father was contradicted by the Son when he saw him cross his hands to lay his right hand upon his younger Son as about to convey the strongest and most honourable Blessing by this sign of the stronger and more honourable Hand upon Ephraim Though Jacob guided his hands wittingly and wisely Gen. 48.14 yet this posture displeased Joseph saying not so my Father v. 17 18. suspecting it to be some Mistake of his Father from the Dimness of his Eyes v. 10 11. which might disenable him to discern the Elder from the Younger so though he was well pleas'd with his Father's Blessing yet being displeased with his symbolical Posture he endeavours to correct the supposed Error of his Fathers hands with his own whereby he run into a real and worse Error himself Though the Eyes of Jacob's Head were Darkened yet those of his Heart and Mind were inlightned with a Prophetick Spirit whereby he understood God's Mind more than Joseph did and therefore he refused both his Correction and Direction saying I know my Son I know v. 19. Thus we see here is a pair of Holy Prophets the Father and the Son divided and in contrary Disputes yet not about the Substance of the Blessing but about the Ceremonies and Circumstances of it wonder not then that Differences do happen now in the True Church and the Doctors thereof be oft Divided It ever hath been so as Here before Christ and as afterward after Christ Gal. 2.11 and Act. 15.39 It will be so for ever But mark the Differences are only in Points less Material and such as concern not the Foundation This Difference betwixt Jacob and Joseph was about a Matter of Ceremony Joseph though a great Prophet and Diviner insisted too much upon the Ceremonious part would have the right hand imposed on the elder Son and so falls into a double failure 1. In binding God's Grace to the Priority of Nature 2. In distiking the Divine Motion of Jacob's Prophetick Mind which thus guided his hand Thus this mighty Man of God who could before Divine all things now knoweth not that the workings of Grace are not according to the Order of Nature and that Divine Blessings go not by a Natural and Carnal Seniority but by a Spiritual and Eternal Election Rom. 9.7 8 11 12. Joseph saw not this now for God reveals not all things at all times to his Prophets as before NB. The quarrel about Ceremonies is Ancient even in Father Jacob's days 't was also in the very Cradle of the Christian Church Col. 2.8 c. Soon after what coil was about Easter-keeping even to Blows and Blood Augustine in the Fourth Century complains hereof worse far when Antichrist rose then Formality are up the Reality of God's Worship as Pharaoh's lean Kine did the fat so down to 'twixt Luther and Calvin c. The Heart-burnings 'twixt Ridley and Hooper about Cap and Surplice was ended in Body-burnings in the Marian Days Peter Martyr advised Queen Elizabeth not to carry the Gospel upon the Cart of needless Ceremonies Some call them Innocent but oh how mischievous have they ever been in separating chief Friends as Jacob and Joseph here and many more ever since the Lord stand up and step in to stem the Tide and stop the Torrent of such Quarrels in our own Times The Second Part of Jacob's Last Will differ'd from the First For 1. The first was private few persons probably being present at its making but this second was more Solemn and Publick being his last farewel to the World All his Sons must then be call'd together who at that time lived in distinct Places and Families 2. The former Will He made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he was about to Die Hebr. 11.21 but this latter was made when he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word used v. 22. to express Joseph's being at the very point of Death So Jacob in Gen. 49. had just finish'd his course as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and had finish'd the work God gave him to do in the World Joh. 17.4 after the first part Jacob said Behold I die Gen. 48.21 but after this second he died indeed he immediately gather'd up his feet and gave up the Ghost Gen. 49.33 3. The first concern'd only Joseph and his two Sons begot by him upon the Body of his Egyptian Wife 'T is somewhere said in Scripture that Jacob's Sons were of Cham which cannot be meant of his Twelve Sons for they were born to him before he came into Egypt but it must have Reference to those two whom he adopted there to be as much his proper Children as Reuben and Simeon Gen. 48.5 Now Joseph marrying an Egyptian Woman by whom he had those two Sons They were on the Mothers side the Sons of Cham so Jacob's Sons in this sense are said to be of Cham. Besides Judah also married the Daughter of Suah a Canaanitess Gen.
Their Situation as Gen. 49.13 Jacob speaks there as if he had been Joshua dividing the Land and appointing every Tribe where they should dwell Thus God who sets out the Bounds of all Mens Habitations Acts 17.26 gave Jacob a Divine Revelation to know above the reach of either Devil or Angel without it how his Sons should be Situated in the World And 4. Their Succession from one Generation to another Oh how many thousand dark Nights did this Dim-sighted and Dying Patriarch see through and about two thousand years forward until Shilo came into the World Dying Jacob bestow'd his last and best Patriarchal Blessing upon all the twelve Tribes so 't is expresly said Gen. 49.28 Though the Legacy he left to Reuben Simeon and Levi seems rather a Curse than a Blessing yet if we consider how these his three Sons had 1. Their Lot in the Land of Promise 2. Their Room upon the High-Priests Breast-plate And 3. Their share in that Eminent Sealing mentioned in Revel 7. equal with all the rest We must conclude that they were not Cursed but Blessed by Jacob and were therefore reckon'd as three of the twelve Patriarchs in all after Ages Omitting all the particular Benedictions of every Tribe because Moses mentions them again Deut. 33. I shall here insist only upon that single Sentence inserted in Dan's Blessing I have waited for thy Salvation O Lord Gen. 49.18 which is a pious and ponderous Ejaculation of this Dying Patriarch without any connexion either with that which goeth before or with that which followeth after The motions of the Spirit are not limited to any Rules of Method or Logical Order Jacob seems here to be transported into a Divine Extasie or Rapture making a strange Rhetorical Apostrophe turning his Speech from his Sons to God and from Benediction to Invocation his words here being Hebrew but three Lishugnathekah Kivethi Jehovah is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much in a little and because of its Brevity Suavity and Fulness is truely called a Golden Sentence why this sudden Exclamation is inserted among his many Benedictions without any Coherence either with the Antecedent or with the Consequent various Authors have rendred various Reasons The first Reason is Some of the Fathers say that this Prophetick Patriarch foreseeing Antichrists Rise out of this Tribe of Dan whereof he was now speaking he made here a Confession of his Faith against Antichrist how this was a mistake in the Fathers I have at large shewed in my discovery of Antichrist page 10.11 12 13 14. The second Reason is that of Modern Authors who think 't is rather an Holy Sigh an Heavenly Groan to God feeling himself faint and almost spent with speaking in his Death-bed-sickness now desiring to be dissolved and so to be freed from all such weaknesses as he at that time wrestl'd with This wish is suitable to old Simeon's Luke 2.29 and Paul's Phil. 1.23 The third Reason is say others Jacob by his Prophetick Spirit foresaw the great defection that would after be in the Tribe of Dan and their Infection with Idolatry Judg. 18.30 and 1 King 12.30 for which 't is supposed Dan is left out in the Sealing Revel 7. hereupon he darts up this desire to God for them and for himself in them having an Eye at Samson of that Tribe their Saviour especially at Christ the Worlds Saviour of whom Samson was but a Type corresponding with this Antitype in many particulars of his Birth Life and Death There is yet a fourth Opinion That this Patriarch might speak these words to his Son Dan reading the words thus I expect Jehovah to be thy Salvation O Dan for this Tribe in general and Samson in particular were sore oppressed by the Enemy as appears in Judg. 1.34 and 18.1 30 31. and 16.16 17 21 c. so that this Ejaculation might well enough cohere with Jacob's sudden and smother'd Meditation out of which it did issue though it doth not with the Antecedent and Consequent Matter but take the words as in our reading and they hold forth this Golden and Great Truth this Divine Doctrine That as Jacob did so all the Children of Jacob ought to wait on God for his Salvation wherein three grand Considerables offer themselves 1. The Object 2. The Author 3. The Action 1. The Object in Jacob's Eye is Salvation a most comprehensive word containing though not in its strict yet in its large sense both freedom from all evil and fruition of all good so 't is the best of all Desirables and if there be any thing in the World worth waiting for it must be Salvation which is Threefold First Temporal and External Exod. 14.13 2 Chron. 20.17 outward Deliverance out of Eminent Danger This Jacob might include but it was not all he design'd as the whole and sole of his desire therefore Onkelos or the Chaldee Paraphrase reads it thus I expect not the Salvation of Gideon for that was but Temporal nor that of Samson for that was but Transitory but 't is Redemption by Shilo that my Soul desireth which leads to Secondly Salvation is Spiritual and Internal Rom. 1.16 and Heb. 2.3 It is potentially in the Word preached as the Harvest is potentially in the Seed the Doctrine of the Gospel is the Grace of God that brings Salvation Tit. 2.11 Thus are we saved from our sins Mat. 1.21 by Grace Eph. 2.8 and from an untoward Generation Acts 2.40 As when God takes a Soul and fills it as a Vessel of wrath with wrath and horrour this is Metaphorically call'd an Hell and Damnation in this World So when God inlarges the Heart and fills it as a Vessel of mercy with grace and mercy this is an Heaven upon Earth and a kind of Salvation Thirdly 'T is Glorious and Eternal This is the usual acceptation of the Word being the common Notion of that unspeakable Joy and Felicity which the Father bestows on his Adopted Children in another World when he comes to them by Sickness and Death knocks off their Shackles of a miserable Life and Hands them into his Heavenly Mansions of Everlasting Bliss The second thing after this Object is the Author of it Jacob calls it Thy Salvation as it is of the Lord alone beside him there is no Saviour Isa 43.11 Salvation is of the Lord Jo◠2.9 and it belongeth to the Lord only Psal 3.8 therefore is he call'd the God of Salvation Psal 68.19 20. and Psal 25.5 The God that gives omnimodam salutem as Hebr. Jeshugnatha having one Letter more than ordinary importeth even all manner of Salvation He saves us from ten thousand Deaths and Dangers He saves us to Day and will or at least can save us to Morrow All kinds of Salvation External Internal and Eternal are from the Lord none of them come from Kings or from Parliaments or from Navies or Armies the word is Exclusive 't is from the Lord only 't is not from any of the aforesaid asunder no nor from all them
about an hundred and sixty years after his Death so long did their Misery and Slavery last before Moses came The second Branch of Joseph's Last Will was a command concerning his Bones Heb. 11.22 He saith not my Body but my Bones because he foresaw that his Body would be consumed in the Coffin before their departure out of Egypt and nothing but his Bones would then remain unchanged This highly commends Joseph's Faith who though he saw the Promise afar off Heb. 11.13 even an hundred and sixty years distance betwixt his Death and Israel's Departure yet he Imbraced it neither despising it nor doubting of its Truth Hence the fourth Respect is introduced to wit his Death and his order of the place of his Burial His good Father left his Son a good Example Jacob would not be Buried in Egypt the Jewish Rabbies say because he foresaw that the Dust of Egypt would by Moses be turned into Lice c. What a shame it is that many Men are Buried quick in the World and in Sin This shews Joseph's goodness in imitating 1. So good a Father not to lay his Bones in so bad a place hoping a better Resurrection 2. In discharging the Duty of a dying Saint remembring Gods Promise whereby David did still all murmurings Psal 77.9 10 11. 3. In retaining his love to the Land of Promise it seems hereby Egypt had not Joseph's Heart and Affections though he had his Honour and Grandeur therein For he takes care his Bones shall be carried thence 4. In providing such a standing Memorial of Israel's Deliverance from Bondage the sight of Joseph's Bones did Preach Deliverance to them during that tedious time of their Slavery Thus our Lord hath left his Body and Blood amongst us as Remembrancers of our Deliverance from Sin 5. In resolving when his living Body cannot go to Canaan that his Dead Bones should be carried thither Thus our Edward the first had a strong desire to go to the Holy Land but being prevented charg'd his Son upon his Death-bed to carry his Heart thither leaving 32000 l. to defray charges His Superstition shames our remissness in not sending our Hearts to those Ordinances which we cannot now come at The want of an Ordinance may be an Ordinance especially where there is love to it longings and lamentings after it We do all things when we purpose and indeavour to do all things and mourn that we can do no more 6. In taking such care to keep possession of the Land of Promise even while he lived and laid in Egypt The Amorties in Jacob's absence had Seized on his purchased Field yet the Title is still claimed and recovered Oh that we could maintain on Earth good Intelligence with Heaven and claim our Title there by just means The Fifth Remark is it was during this long Interval betwixt Joseph's Death and Israel's Deliverance out of their Egyptian Bondage that Joseph's Nephews the Ephraimites attempted their own Deliverance before the time appointed by God not long after Joseph's Death and even while their Father Ephraim was yet alive Hasty work seldom ends well sure I am this ended with ill success to the great Grief and Regret of their Aged Father who mourned for this miscarriage many days 1 Chron. 7.22 This seems to have happen'd a little before the rigour of the Egyptian Slavery and before the Reign of that new King mentioned Exod. 1.8 who knew not Joseph as the five Kings of Egypt his Predecessors had done Those Ephraimites would have been carrying their Grandfather's Bones out of the Land before God's time and before the Sins of the Amorites were full Gen. 15.16 therefore the Inhabitants of the Land fought fiercely pro Aris Focis for holding fast their own Lands and Livings and not to be turned out of their Tenements before the time This furious fight of the Philistims upon their own ground the Ephraimites because the Lord was not amongst them as afterward among the Murmâ—rers Num. 14.42 were not able to stand before so sharp a shock but turned their Backs in the Day of Battel as is said Psal 78.9 and then was it that it went so ill with the house of Ephraim 1 Chron. 7.23 Notwithstanding this Joseph's Prophecy concerning the carriage of his Bones was in God's time accomplished Moses was mindful of Joseph's last Will and Israel's Oath they Swore to him Gen. 50.25 therefore in Conscience of Duty the Coffin was carry'd out with Israel Exod. 13.19 which was Buried in the Valley of Achor that Door of Hope of a better Resurrection namely in that Field near Shechem c. Josh 24.32 Thus long did Joseph willingly wait for his Burial in Canaan being not immediately after his Death carried thither as Jacob was but defers his Interment to this time because he would not disoblige the Egyptians who would have censur'd him for contemning their Land as if that which had been the place of his living in Honour were not thought good enough by him for his lying in when Dead this would have highly incens'd them against his Survivers The Sixth Remark The History of Job c. falls in order of time betwixt Joseph's Death in Egypt and Israel's Departure out of Egypt This may rationally be concluded from these Grounds 1. No mention is made in the whole Book of Job either of the Children of Israel or of their grievous Sufferings in Egypt and Deliverance out of it which had been most suitable and pertinent to the purpose 2. Job is preferr'd for his Piety before any man then alive even before his patience had given such a lustre to his Piety then the Church must be in a very low Ebb. 3. After the giving of the Law Sacrificing was confined to the Tabernacle c. but Job Sacrificed in a Country of the Gentiles Men after were bid to Sacrifice at God's Altar Exod. 20.24 4. After Moses time the knowledge of God was extinct among the Gentiles which before had been made known to divers by Dreams and Visions but then peculiar to Israel 5. Job lived near two Hundred years old Chap. 1 2 3. and 42.16 whereas after Moses Man lived far shorter Psal 90.10 God began to cut Man's life much sooner off in Israelites and all others 6. If Eliphaz was the fourth from Esau of Teman as Amram was from Jacob and Levi this shews their Contemporizing and that Job lived when it went sadliest with Israel in Egypt The particular Remarks concerning Job are First That the Book is no parable or poetical Fiction as some have dotingly said but a real History which is clearly demonstrated both by the contexture of the whole giving a distinct account of all circumstances of Persons Places Actions c. and by the succeeding Pen-men of the sacred Scripture more especially who mention Job as a real and eminent Pattern of Piety and Patience as Ezek. 14.14 where he is quoted and coupled with Noah and Daniel two Persons that acted glorious Works in the
which indeed is not to be found any where but in the Church My Dove is but one Cant. 6.9 that Amity found in the World is rather Conspiracy than Unity as that of Herod and Pilate against our Lord. And it teaches also how lesser and almost scattered Churches may lawfully joyn themselves to other Churches that stand their ground in enjoying the Lords Supper c. The Fourth Qualification is This House must hold the Partakers of the Paschal Lamb all the Night long until the Morning No man must go forth Exod. 12.22 to mingle among the Egyptians any more The like Command God gives us to shut our selves in our Chambers until the Indignation be over-past Isa 26.20 21. Noah was saved by keeping in the Ark and Raâ—aâ— by staying in her House Let such as forsake the holy Assemblies beware that they wiâ—hdraw not to perdition c. Heb. 10.25 39. when as Christ and his Blood preserveth those that continue in the Apâ—stles Doctrine and fellowship Act. 2.47 1 Joh. 2.19 The Tâ—â—rd Circumstance in the Matter of this Paschal Feast First It must be a Lamb or in some Cases a Kid Exod. 12.3 5. Qui ovem habet Agnum Immolet qui verò ove caret Haedum the Hebrew word Sheh signifies either of them Such as had not Means to bring a Lamb a Kid was allowed using the same Rites 2 Chron. 35.7 Oh the Tenderness of Divine Goodness towards us in accepting such as we can get according to cur Ability Levit. 5.7 11. and 14.22 and Deut. 16 17. where there in a willing Mind 2 Cor. 8.12 God looks more at the willingness of the Offerer than at the worthiness of the Offering The Godly Jews did notwihstanding this Divine Condescension in allowing a Kid more frequently and more freely offer up a Lamb both the Lamb and the Kid were types of Christ who as a Lamb in Innocency Meekness Patience Profitableness c. yet was he as a Kid taken from the Goats ver 5. to shew that he suffered as a Sinner though in himself he was without Sin 2 Cor. 5.21 Heb. 4.15 and was separate from Sinners Heb. 7.26 both by way of Imputation as God made â—ur Sins to meet upon him and by way of Reputation as he was numbred among Transgressors and made his Grave with the wicked Isa 53.6 9 12. Though the Law leave it seemingly indifferent to the choice of either Lamb or Kid only when they were now in a confused state say some yet Use and Custom made it more common to furnish the Paschal Supper with a Lamb and accordingly did our Saviour celebrate his last Passeover for the Lamb did more livelily represent Christ who is the true Lamb of God so called Joh. 1.29 c. and is by figurative speech call'd also our Passeover 1 Cor. 5.7 Secondly This Lamb must be Thamim Zakor an unblemish'd Male not exceeding a year old ver 5. though it might be offered within the year even at eight days old Exod. 23.19 but being a year old it was come to its full vigour which typified Christ 1. to be the spotless Lamb of God as he is styled 1 Pet. 1.19 and all other Sacrifices that were Types of him were to be without blemish Levit. 1.3 10. c. that is to have neither deficiency nor superfluity not Blind Broken Maimed Scurvy Scabbed c. Levit. 22.22 Mal. 1.8 c. And 2. This Immaculate Lamb being a Male of about a year old then come to its vigour signified that though Christ was of a Lamb-like Meekness yet had he a Masculine vigour especially when he alone whipt such a number of sturdy Money-Merchants out of the Temple c. Thus likewise a Lamb at his full vigour sacrificed did more fully express the vigour and efficacious vertue of the Sacrifice of Christ Some say God chused a Lamb for this Paschal-Sacrifice in detestation of the Egyptians Idolatry who worshipped their Pagan God Jupiter in the shape of a Ram or Lamb. The Fourth Circumstance is the manner how namely this Paschal-Lamb must be Kill'd roasted whole in the night eaten up all and nothing remaining with unleavened Bread and sour Herbs c. the Posture of the Persons in eating it is referred to the Seventh Rite Vers 8 9 10. The manner how consists of Seven several Rites The first is The Lamb was kill'd that his Blood might be shed and sprinkled as before So Christ the Lamb Rev. 5.6 was Crucified that his Blood might be shed for without blood-shedding there is no Remission Heb. 9.22 1 Pet. 1.2 and sprinkled also upon the door-posts of our hearts as above Heb. 9.14 to wit by the Hyssop-bunch of our Faith Secondly As the Lamb must be roasted with fire this is twice commanded ver 8 9. which was not to be done because now Israel was in haste to be gone only and therefore the most expeditious manner was most requisite for it would be sooner roasted than boiled but more especially that the Type might carry a more congruous Conformity and Correspondency with the Antitype in our Saviour's Sufferings as the fire the most Active of all the four Elements was a figure of God's Spirit which is compared to fire Matth. 3.11 and call'd the Spirit of burning Isa 4.4 wherewith Christ was inflamed in his most ardent Affections towards us insomuch that he cryed Oh how am I straitned till my Sacrifice for you be accomplished Luk. 12.50 and through this eternal Spirit he offered up himself to God for us Heb. 9.14 So it signified how the Lamb of God was roasted in the fire of his Father's wrath upon the spit of his Cross while he was made a Curse for us by his Death Gal. 3.13 Jer. 4.4 Lam. 1.13 and 2.4 Wrath is call'd fire c. The Third Rite It must not be sodden or boiled at all nor so much as perboiled and then roasted for in seething the water mixeth it self with the matter seethed therefore this Prohibition seemeth to signifie that Holy Simplicity which was found in Christ and which should be found in us that we know nothing but Christ and him crucified 2 Cor. 11.3 and 1 Cor. 2.2 c. The Fourth Rite Much less may it be eaten Raw which seems to be a superfluous Prohibition as likewise was that reiterated Command it shall be roasted with fire ver 9. were there not some more mystical meaning implied therein which seemeth to be this Seeing the Paschal-Lamb was a type of Christ Joh. 19.36 As that Lamb must not be boiled because much of the Moisture and Substance of the Meat boiled goes out into the Water as well as much of the Water goeth into the Meat as before which prohibited implicitly all mixtures in Religion and Religious Worship as Levit. 19.19 the Inventions of Men ought not to be mingled with the Institutions of God our own Good works must not be jumbled in our Justification with our Faith in Christ This is forbidden Gal. 2.16 and 3.9 10 11 12. So
envied the vast numbers and multitude of Israel and would therefore have them cursed that thereby they might by his hands be diminished Numb 22.3 5 6. but Balaam here is over-ruled by Almighty God and constrained by force to utter a blessing for their farther Increase c. The fifth Remark is Yea Balaam is forced to pronounce a greater blessing upon Israel here ver 10. not only as they were a People happy in this life both for multitude and safety but also in their death too as they were a righteous People whose Righreousness should deliver them from the Curse of death Prov. 11.4 and not be killed by it as Jezebel's Children were Rev. 2.24 because the Israel of God have a Righteousness which is by Faith in Christ Phil. 3.9 therefore they shall not die as the wicked do whose expectation then perisheth Prov. 11.7 and their Hope upon a dying Bed is but as giving up the Ghost which is but cold comfort Job 11.20 The sixth Remark is As bad as this Soothsayer Balaam was yet was he not so bad as those brain-sick Notionists that dare deny the Immortality of the Soul of Man for herein he is Orthodox and not Heterodox in pronouncing the different state of the righteous and of the wicked after death Hereupon he prays Let me die the death of the Righteous c. ver 10. which would have been altogether a vain and superfluous Request had he believed that the Soul died with the Body if so the death of the righteous could not be better nor more desirable than the death of the wicked and the last End of the latter would be as good as the former The seventh Remark is Even wicked men may desire to die the death of the righteous tho' they never endeavour to live the life of the righteous Thus Balaam did as many do desire the End without the Means whereas the Means are ordained of God as well as the End Act. 13.48 and ought not nay cannot be separated There must be Holiness before there can be Happiness as Heb. 12.14 No seeing of God without holiness and the end of Faith is the Salvation of the Soul 1 Pet. 1.9 and the righteous have a blessed Reward after this life as their End in Heaven Matth. 5.12 c. The eighth Remark is Bare desires of an happy death will not do for such desires without endeavours after an holy life also are like Rachel who was beautiful but barren Therefore Men usually as they live so they die For Balaam here who lived the life of the wicked being a Servant of Satan in his Sorcery died the death of the wicked notwithstanding those specious desires after a better death wherein this Minister of Hell transformed himself into an Angel of Light and Minister of Righteousness yet his end was according to his works as the Apostle telleth us of all such 2 Cor. 11.15 for as he lived so he died among the Enemies of God by the Sword of Israel Numb 31.8 Thus far Balaam's first Attempt against Israel extendeth wherein the God of Israel over-powered him in this Attempt Now come we to Balaam's second Attempt wherein we have these three parts 1. The Occasion 2. The Advantages and 3. The Disappointment First The Occasion was Balak's expostulation with Balaam for acting quite contrary to his expectation which consists of Balak's Accusation and of Balaam's Apology and Answer to his Accusation ver 11 12. The first Remark is From Balak's accusing Balaam tho' Balak pretended great Devotion in serving God by his Altars and Sacrifices yet he intended only to serve himself upon God for he rested not in the Answer of God by Balaam but opposed his own will against God's will unjustly calling God's Friends his Enemies tho' they passed by his Borders in peace and now being crossed in his cursing and cursed Contrivances he hot only repines at God's blessing Israel but boldly blames Balaam for pronouncing it 〈◊〉 all which are discoveries of Balak's Hypocrisie Malice Pride and Prophaneness The second Remark is from Balaam's Answer unto Balak's Accusation v. 12. tho' Balaam wanted no will to Curse Israel for Balak's Wages yet he acknowledges God's restraint lay so strong upon him that he could not do what he would therefore he tamely takes and bears Balak's blame but still shifts it off from himself and lays it at the Lord's door for laying that compulsive necessity upon him and withall he pretends his own Care and Conscience in observing God's Command saying Otho Eshmor Ledabber must I not be careful to keep close to God's word only Thus those two Hypocrites mocked one with another thus Cato could say Potest Augur Augurem Videre non Ridere Can one Soothsayer see another and not laugh together to observe how they cheat the World with their Fortune-telling However the Lord that sitteth in Heaven looks and laughs and hath them all in derision Psal 2.4 The Third Remark is This was the occasion of the 2d Attempt wherein Balak failing in his first doth not desist but takes new measures here so unwearied are wicked men in their wicked Designs Oh what a shame is it for us to complain of weariness in the good ways of God! Mal. 1.13 Balak supposing that Balaam was affrighted with his prospect of so prodigious a multitude persuades him to a change of place where he might see only some part of the Camp of Israel and where he might sacrifice as before and fall to his Prayers or rather Charms that by his Fascinations or bewitching look on one part he might in their Name curse the whole Camp This was Balak's renewed method ver 13 14 15. The like Superstition and Folly in changing of Places we find Recorded afterwards in the silly Syrian's who being foiled by Israel on the Hills would fight with them again in the plains 1 King 20.20 23. As this was an old device of the Devil who taught Amalek when they could not cut off the whole Camp of Israel Exod. 17.12 c. to kill the hindmost of Israel even all that were feeble behind the Camp Deut. 25.17 18. So it was likewise afterwards the Policy of that Dragon who when He could not Devour the Church that had Eagles wings to escape with from him being wroth went to War with the Remnant of her Seed Rev. 12.7 13. The Fourth Remark is the success of this second Attempt namely a second Disappointment for Balak asks Balaam what word the Lord had put into his Mouth at this Time ver 16 17. and Balaam takes up his Parable the second Time ver 18. and instead of a Curse pronounces again the Blessing saying Rise up Balak to receive the Lord's Word with Reverence as Eglon did Judg. 3.20 Gen. 49.33 God is not as Man to repent c. of his absolute Decrees though He may do of his Conditional Promises ver 19. Thus Balaam doth reprove Balak of his gross mistake in endeavouring to reverse God's decreed Blessing upon
the Lion and the Basilisk but to shew them the compleat Conquest of them So our blessed Jesus causeth all his Chosen and Called to be more than Conquerors over all their Corruptions Rom. 8.37 Yea to be Triumphers in Christ 2 Cor. 2.14 and will tread down Satan under their feet Rom. 16.20 at their Deaths but more specially at the Day of Judgment There be many more Parallel Lines of Parity and Congruity betwixt Joshua and Jesus which will occur in their proper place Now a few words to the Disparity between them The First is in this difference that Joshua Conquered Canaan not only for the People of Israel but also for himself that he might have his part and portion with them for him and his Posterity Josh 18.49 50. But our Lord Jesus hath purchased that heavenly Canaan only for our sakes having had the possession of it before his Incarnation himself by the Right of Inheritance He had a Glory with God before the World was Joh. 17.5 The Second Difference is Joshua did not Conquer Canaan by himself alone but had all the Tribes of Israel to Assist as his Auxiliaries in his Conquest but our Lord Jesus hath by himself alone purchased that heavenly Inheritance He saith I have trodden the Wine-press alone and none were with me Isa 63.3 The Third Disparity is The Conquest of Canaan did not cost Joshua Blood-shed or Death But our Eternal Inheritance cost Christ both his Blood-shed and Death Heb. 9.26 1 Pet. 1.18 19. The Fourth is Joshua could not quite expel the Canaanites out of Canaan Josh 15.63 and 16.10 c. But our blessed Jesus hath perfectly subdued Satan Sin and Death to us that no thing shall eternally harm us Joh. 16.33 1 Joh. 5.4 Rev. 12.11 nonnè sint sed nè obsint Augustin The Second Remark relating to Joshua's Office is the Divine Promise God gave him in his extraordinary Commission to his Office for supporting his Spirit all along his famous Exploits from the first to the last of them which was I will not fail thee nor forsake thee Josh 1.5 a Promise so precious that it is five times repeated and renewed in Scripture As 1. To Moses for his Encouragement in managing his Magistracy over such a Murmuring and Stiff-necked People as Israel was Deut. 4.31 What Moses had first received from God that he communicated to the Common-wealth of Israel 2. Moses encourageth Joshua with the same Encouragement Deut. 31.6 Shewing as God hath never failed or forsaken Moses from the beginning of his Conduct to the ending thereof so nor would God ever fail or forsake him 3. The Lord himself gave forth this precious Promise even to Joshua himself Josh 1.5 6. 4. The Word of the Lord came clothed with this gracious Promise unto Solomon for his Encouragement likewise in building God's Temple c. 1 King 6.11 13. 5. And lastly This Word of Promise which before had been made to particular persons is afterward applied universally as common to all Believers with a very deep Asseveration Heb. 13.5 The Greek there hath five Negatives and may thus be rendred I will not not leave the neither will I not not forsake thee This is well known as a Maxim among Check Grammarians duae Negativae apud Graecos vehementiùs negant that two Negatives tho' they make an Affirmative in other Languages yet they make the most vehement Negative in the Greek Language Hereby the Lord learneth us this Lesson in this pathetical Phrase that when he seemeth in our apprehensions to fail and forget us yet will he not utterly forsake us Psal 119.8 Tho' he fail us sometimes in point of Vision yet at no time doth he forsake us in point of Vnion Every Desertion is not a Disinheritance God may change his Dispensation upon his Children but can never change his Fatherly Disposition toward them c. This same exceeding great and precious Promise so called 2 Pet. 1.4 God gave particularly to Joshua for strengthning his Faith in his great Undertaking of Conducting Israel to Canaan against all dangers and difficulties For the purport of this Divine Promise to him brancheth out it self into many particulars As 1. An Assurance that God would enable him to conquer the Canaanites tho' they exceeded Israel in Number Strength and all War-like Preparations there being nothing too hard for the Lord Gen. 18.14 2. Not only not any Man shall be able to stand before thee but also the Lord promiseth him a constant and a continual Tenour of an happy Success All the Days of his life that is I will be the Alpha and the Omega of thy Conquests and thy ending shall be as successful as thy beginning Thirdly God promiseth to be present with him as he had been with Moses whom Joshua well knew Gods presence had not only preserved him against all the Murmurings Rebellions and Insurrections of stiff-necked Israelites but also had prospered him in vanquishing all those Nations on that side Jordan which rose up against him even so will I bless thee who succeedeth Moses with security from intestine Troubles and with success in all thy Wars abroad Fourthly God saith I will not leave thee that is to thy self nor in the Hands of thy own Counsel I will not fail or forsake thee but be alway present with thee by my Spirit and power in all thy warlike enterprises and expeditions against all thy Enemies which thou undertakes at my Command Fifthly Vnto this people thou shalt divide all Canaan Tho' the Canaanites be Men of prodigious and of a Giant-like Stature and Strength and tho' they dwell in Cities with high Walls and strongly fortified yet be of good Courage in the way of thy obedience to my commands then shalt thou exceed Moses who only led Israel through the Wilderness but this shall be an higher degree of honour unto thee both to subdue all thy Adversaries and to settle thy Subjects in their several inheritances All this being spoken by God himself unto Joshua who was undoubtedly exceedingly valiant before this in his War against Amalek Exod. 17. must much more add to his Valour and make him a Man of Metal indeed CHAP. II. NOW when General Joshua was thus Animated with a generous Spirit by all those Divine encouragements aforesaid from ver 2. to vers 10. Chap. 1. Moreover finding Vox Populi to be Vox Dei the Voice of the People to have so happy a concurrency with the Voice of God vers 6 18. and their promise by their Princes of their Homage and Fealty to his Government from vers 10. to 18. upon this confirmation to the full from both God and Men Joshua begins his first expedition namely his sending Spies to search the Land even Jericho Josh 2. The History of that mission consists of sundry Heads as described in the 2d Chapter 1. The Searchers sent in sundry circumstances vers 1. 2. The Peril they met with in the place they searched with the circumstances thereof vers 1
once Familiarity and Fear Familiarity with him in our Conversation and fear of him in his Commands God loves to be acquainted with Men in the Walks of their Obedience yet he takes state upon him in his ordinances and will be trembled at in his Word and Judgments Thus it is said of Christ Surely they will Reverence my Son Matth. 21.37 As the Ark of Gods presence and Hearers are all here and before the Lord to hear his word Act. 10.33 which ought to be trembled at then God will respect us Isa 66.2 There be many more Parities or Congruities follow to be spoke to in their proper place the Sixth whereof leads in The Fourth Remark which is As by the Ark of God the River Jordan was divided and dried up insomuch that the People went dry and safe over to Canaan So by the Son of God a most plain easy and ready way is made through the Horrours of Death for us to come safely to our Heavenly Canaan and Kingdom Psal 23.4 Heb. 10.19 20. This drying up of Jordan by the Ark approaching it Josh 3.13 was a wonderful work of God and much admired by the Psalmist Psal 11.4 3 5. The many circumstances of this miracle make it the more marvelous as 1. the Time when namely at such a time when Jordan overflowed all its Banks Josh 3.15 at the time of Barly Harvest This might be Natural 1 Chron. 12.15 as to Nilus and other Rivers caused by the melting of Snow which lieth all Winter upon the adjacent Mountains and is melted in their Harvest time by the Heat of the Sun Therefore the drying of it up when it was under its most dreadful innundation must needs be the more Supernatural Hereupon the Psalmist asks the Question what ailed thee oh thou Jordan that thou wast driven back c Psal 114.5 as if he had said what was the matter What power overpower'd thee Can there any natural reasons be rendred for it No it was God powerful presence thou saw that did affright thee and not only stop'd thee in thy natural course but also caused thee to run a Retrograde Motion as God chused this very time of an Innundation 1. that his powerful kindness to Israel might be more singular and the Miracle the more admirable when God will perform his promises of deliverance to his People no created Being can obstruct his Proceedings for all Creatures are Gods Servants Psal 119.91 and shall contribute their help and not hindrances 2. So it most highly commends the strong Faith of those Holy Priests that did first set their Feet upon those Waters while they so fearfully overflowed and ran with such a rapid fierce and strong Currant 3. and Lastly this time likewise gives the greatest illustration of Gods good providence toward his People in bringing them into the Land of their Enemies even in Harvest time when it was the best furnished with all necessary Provision both for the present and the following Year here one Sowed and another Reaped Joh. 4.37 The Second Circumstance that exalts this Miracle is The place where it was wrought what part of Jordan must be dried up for Israel's March over into Canaan No place of Jordan must serve but that part which was Right over against Jericho Josh 3.16 This was the place which God chose because 1. God would shew himself to be their Captain who would lead them over in safety there where there was a strong City a potent King and a valiant People 2. Because this wonderful wafting Israel over safely there would strike a greater terror upon the Hearts of their Enemies 3. To Signalize this very place call'd after Bethabara Trajectum or place of passage where John the Baptist did Baptize the Lord Jesus Joh. 1.28 c. Here Baptism was first Administred not without Divine Direction being fore-shadowed by Israel's passage through Jordan as before through the Red-Sea 1 Cor. 10.2 to signify that Christ is the true Beth-Abara or place of passage into our Heavenly inheritance Eph. 2.18 To which may be added 4. because this place led Israel to the most pleasant and fruitful part of Canaan and therefore the most convenient both for Israel's refreshment after their long and tedious Marches and for their encouragement to their present expedition The 3. Circumstance that makes this Miracle famous is The manner how this differ'd from the drying up of the Red-Sea for 1. That deliver'd them from the Egyptians but this led them into Canaan 2. In that the Waters stood up on each side as a wall in this the upper Waters only stood up on an heap the nether Waters were clean cut off as with a Sword Job 6.17 saith Tremellius and ran away into the Dead Sea 3. There the Waters were divided at the stretching out of Moses's Rod but this was done by the presence of the Ark of Gods presence Lastly this huge Heap of the upper Waters of Jordan did not fall all at once as the Red Sea did to drown the Egyptians but being Restrain'd by the power of God abated by little and little and brought to their ordinary course otherwise the Heap being higher than the Banks had drown'd all the Country by a sudden and entire Fall The Fourth Circumstance of this marvelous Miracle is The means whereby Israel was transported it was not by Bridges or by Boats c. but on Foot yet dry shod notwithstanding the vast Innundation which teacheth us that such as are Israelites indeed Joh. 1.47 Need not to fear their passage through Jordan the Agonies of a corporal Death having the Ark of Gods Covenant in their Eye to take possession of the Heavenly Canaan Eph. 2.18 The Fifth Remark is These Holy Priests that bare the Ark of the Lord stood betwixt the People and danger as a wall of Defence to them whether their station appointed them were either in the middle of Jordan as some say from vers 17. then they preserved them from fear of the Flood overflowing them in the midst of the River or if the Priests marched end-Ways through the River to the brink of it on the other side as others do interpret vers 8. lest the People should otherwise get before the Ark who were bid to follow after it then the Priests exposed themselves to the Peril of the Enemy who might be ready to hinder their Landing as Rationally could not but be expected In which case the Peril of those Holy Priests must needs be the greater because of their distance 2000 Cubits from the rest of the Army However understood it teacheth us That 't is the frequent State and Portion of Gospel-Ministers to be most exposed unto Peril from Persecutors whose constant Cry is smite the Shepherds and the Sheep be soon scattered c. Zech. 13.7 Oh pray for Pastors who bear the brunt and burden of the Day The Sixth and last Remark is Those whom God gives up to Destruction he first gives them over to Infatuation which is the English of
blessed be they that hear their joyful sound Psal 89.15 Elisha hath a Sword as well as Jehu and Hazael 1 Kings 19.17 God how 's down those strong holds by his Prophets Hos 6.5 as the Spettle which comes out of Man's Mouth slays Serpents so that which comes forth from the Mouths of God's faithful Ministers casts out Devils Fourthly Though the Walls of our corruptions stand all the six days of our Lives the Leprosie of Sin being incorporated therein Levit. 14.40 42.45 and though we do our endeavour which God requires by the Spirit of Sanctification that makes a Stone drop down now and then which assures the Victory Esth. 6.13 yet the foundation is not raced till the time of Death that ushers in our Eternal Sabbath then and not before will be the full accomplishment of our thorough Mortification c. Fifthly The grand Jericho Rome Antichristian we may be assured shall surely fall before our Jesus so surely as this antient Jericho did before this Joshua Compare the Literal and Mystical Babylon together as before Jerem. 51.8 63 64. with Revel 14.8 and 18.2.21 and it appears that the fall of the New Babylon shall be far greater than that of the old For in the fall of the old 1. It was but a weak Man that was employed but in the fall of the new a mighty Angel 2. There it was but an ordinary Stone but here 't is a great Mill-stone 3. There 't is only said to sink but here 't is thrown down with great violence 4. There 't is only into the River Euphrates but here 't is into the deep and wide Sea 5. There 't is said only Babylon shall not rise from the evil but here none of her Emoluments no nor her self shall be found any more at all Revel 18.14.21 22 23. a Mill-stone sunk into the bottom of the main Ocean can never be buoyed up again The tenth part of that Papal or Papagan City is fallen already Revel 11.13 a great part of Europe fell from the Pope since our first Reformers Luther Calvin c. were the Rams Horns that then sounded both loudly and lustily The Walls thereof are those Principalities and Powers which stand round about Rome to defend her and to make War with the Lamb for her Rev. 17.13 14. but the Lamb there overcomes them and her Flesh shall be burnt for a Whore when her Walls fall down at the feet of Jesus and yield up their Crowns and Scepters to him The Pope's Supremacy that great Luminary of the World who proudly and presumptuously assumes Authority to himself to Authorize Scriptures Doctrines Worship Government Council c. begins to darken and die it being denied in many Nations of Europe he must die abroad before he die at home and a total Eclipse come upon him He that was an Embryo only in the Apostle's days rose by degrees and the seven Vials of the Wrath of God wastes him by degrees he must die of a Consumption 2 Thess 2.8 and that is a lingring Death The Walls of Jericho did not fall flat down by any of the six days sounding c. but the Seventh Day compleated the fall So the six Vials poured forth upon this Mystical Jericho make her Walls to shake and cause many Stones to drop down out of the Wall The fifth Vial brings a darkness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scotch Mist upon his Kingdom Rev. 16.10 yet 't is the seventh Vial which cannot be far off that must accomplish its final fall We live upon the six thousand Year of the World a thousand Years are but as one day with God 2 Pet. 3.8 then follows the Seventh or Sabbatical Year the great Jubilee that brings Joy to the Saints in saving Sion and in utter destroying Babylon It shall come to pass that at evening time it shall be light Zach. 14.7 either at the Evening of the World or at the Evening of Antichrist for his Evening will be Christ's Morning as Antipodes c Let Saints be daily walking about Babylon in God's way and diligently waiting yea unanimously patiently constantly and confidently yet silently too as those here Josh 6.10 and praying also fervently for Babylon's Downfal and for more faithful Ministers to blow the Rams Horns of the Gospel that they may sound out a sound of Joy as the Italian Reading here is distinguish'd from the sound of War which God would not have in Jericho's Assault but it must be the Triumph of Faith which is the Victory of the Church A cold Sweat is upon the Limbs of Antichrist already God hath confounded the Language of those Babel Builders so that they are divided among themselves and one Warring against another Locusts last but five Months Rev. 9.15 Oh for an hearty shout of Saints altogether in Christ this made Jericho's Walls tumble down Numb 14.9 Rev. 19.1 2 3 4 5. Sixthly and Lastly As Joshua by a Prophetick Spirit denounced a most Direful Curse upon the Man that durst undertake to Rebuild this cursed Jericho after so signal a destruction Josh 6. yet was there found a Man who durst Rebuild it 1 Kings 16.34 as if he would despitefully spit in the very face of God and even wrestle a fall with the Almighty Caligula that prophane Emperour dared his Jove to a Duel but this Man out did him in challenging the great Jehova This Hiel would do it Al Despito di Dio as that Blasphemous Pope said about having his Peacock in despight of God But did this Man prove too hard for God No. Job 9.4 1 Cor. 10.22 this bold Wretch paid dear for his daring Presumption He was punish'd with the Death of his two Sons the Eldest at laying the foundation and his Youngest at his setting up the Gates which was the last Work Hiel might Rebuild this City to curry favour with King Ahab his Fellow-contemner of God and his Prophets However he sought for a Name of a great Builder and Benefactor in Israel yet left his Name for a Curse as Isa 65.15 and destroy'd his Living House while he was building Dead Houses So our Joshua or Jesus hath a flying Roll that causeth the Curse to take hold of Sinners against both the Tables of the Law of God Zach. 5.3 4. Our own Chronicler Speed tells us How God's Hand was very heavy upon William the Conqueror in his Issue as here which was as he saith not for Rebuilding any Cursed Jericho but for his Depopulations in New Forest But if we descend lower to the two last Reigns 't is easily observable and they that run may read the like heavy hand of God upon the Royal Issue more especially in the latter and not unlike to this of Hiel in the Death of his two Sons which occasion'd that Witty Distich Kendal is gone and Cambridge is Riding Post Victims to Denham's now Revengeful Ghost The Death of the Duke of Kendal the Elder and of the Duke of Cambridge makes it run in Parellel Lines with the Effects
great Cities named ver 17. therefore their Doom was they shall have Slavery instead of Slaughter Hewers of Wood and Drawers of Water shall they be to Israel 'T is a Scripture Phrase of the lowest Rank of Mankind Deut. 29.11 as employed in the meanest and most sordid Drudgery The Magistrates still'd the Murmurers with this plausible Motion ver 21 c. Though they be freed from a Natural Death because of the Prince's Oath yet shall they be damned to a Civil Death by the Prince's Sentence Their Slavery is a sort of Death which will both sufficiently punish them for their fraud and bring considerable benefit to Israel not only in exempting every Israelite from all Drudgery Work but also in getting Gain by the Service of those Slaves and this was the Curse which Noah prophetically pronounced against Cham the Father of those Canaanites that he should be a Servant of Servants unto his Brethren Gen. 9.25 which now was verified in his Posterity Yet such was the transcendent Mercy of God towards them so as to turn this Curse into a Blessing for their Service was to Minister unto the Levites as the Levites did to the Priests in the Sanctuary both in the Tabernacle and in the Temple whereby they had a nearer approach unto God for the good of their Souls this gave them Opportunities to partake of the things of God and to behold his face in Righteousness Psal 17.15 Hence 't is supposed they are call'd Nethinims which signifies Deo dati Men given to God 1 Chron. 9.2 and Ezra 2.43 In the former of which Scriptures they are Ranked with the Priests and Levites A free Grace to those who had saved their Lives by a Lie their being Door-keepers which David desired Psal 84.10 their sordid Services was the less damage to them by being thus sweetly qualified For the nearer they were to the Church the nearer they were to God CHAP. X. JOshua the Tenth gives a Narrative of Joshua's Victory over the five Canaanite-Kings which consists of three General parts The First is The Occasion or procuring cause of the War This is twofold 1. Joshua's utter Demolishing of Ai and Jericho The 2d is the gibeonites falling off from the Canaanites to Israel in making a League with them ver 1.2 The Second Part is The preparation for War both in the Five Kings Confederating and Besieging Gibeon and in Joshua who was solicited to assist Gibeon against the Besiegers ver 3 4 5 6 7. The Third Part is How the Victory was won and improved ver 9. to 42. The Remarks upon the First Part are First The strange Lethargy God had cast those Kings into that the Report of all the wonderful Works God had wrought for Israel in drying up the Red Sea and in the Wilderness and lately in dividing of Jordan to give them an Inlet into their Land and likewise in the Miraculous Overthrow of their strong Frontier City Jericho neither the Rumour of the former Wonders nor the rushing noise of the hideous fall of Jericho's Walls could possibly awake them out of their dead Sleep into which Satan as God's Jailer had lull'd them by their long living Intoxicated with plenty of Carnal Delights and sinful Pleasures Outward Words and Works will do nothing till God bring them to the Heart That which had awakened the Gibeonites did not so to those Kings of Canaan till Ai was destroyed this put them into fear ver 1.2 that their turn might be next Jam tua Res agitur paries cum proximus Ardet Ucalegon Their next Neighbours House being on fire this hardly rouzed them out of that Dead Lethargy and now they enter into a Confederacy The Second Remark is The chief of those five Confederate Kings was Adonizedek King of Jerusalem ver 3. therefore is he first named and was most Active in the Confederacy c. This King Arrogated to himself a most Glorious Name Adonizedeck which signifies the Lord of Righteousness that he might have a greater Veneration from his Subjects This Name signifieth the same in effect with Melchizedeck which is by Interpretation King of Righteousness who was likewise called King of Salem as this Man is call'd King of Jeru-Salem which is King of Peace Hebrews Chap. 7. Verse 2. This High and Glorious Name was a fitter Name for Messiah the Prince who is both the Maker and the Matter of our Peace with God Eph. 2.13 14. than for him who was no better than a Cruel Tyrant as appeareth from Judg. 1.5.7 supposed to be the same Man or if he were his Successor it shews that all those Kings under this specious Name were no better than a Race of Unrighteous Wretches and of Rebels against God The Third Remark is That which Alarm'd Adonizedeck c. was not only the ruine of Ai but also the Revolt of Gibeon which was Achath Gnarai Hommamlakah Hebr. one of the Cities of the Kingdom a Royal City a chief Mother City that had now made a League with Israel embrac'd their Religion and would be glad to do them service this caused those Instruments of Saâ—an to set up their Bristles and to seek the Destruction of that City fearing that Israel would have both Shelter in it and Supplys from it and fearing also that other Cities might learn to Revolt by its Example which the Five Kings would have prevented by inflicting on it exemplary Punishment N. B. Another Reason for those Kings Warring against Gibeon may be gathered from the Particle Caph quasi or as 't is said it was not one but as one of the Royal Cities ver 2. Intimating it was not the Seat of any King for we no where do read of any King of Gibeon as we do of other Cities here and elsewhere but it was equal for Grandeur to any of the Royal Cities though it had no King but seems to be governed after an Aristocratical manner by a Senate of Elders by whose Authority and not in the Name of a King their Embassadors treated with Joshua Josh 9.11 as Grotius noteth If so no wonder such a proud Prince and troublesome Tyrant as Adonizedek should look with an evil Eye upon that State where Democracy was mixt with Aristocracy The Fourth Remark is No sooner is Gibeon besieg'd by all those Five Kings of the Mountains call'd after the Hilly Country of Judea Luke 1.39.65 or making their Approaches only with a great Host in order thereunto but presently Gibeon dispatches away a Messenger crying to Joshua Come up to us quickly to Rescue us ver 5 6. for they make War against us because we have made Peace with thee ver 4. The Argument used is Slack not thy hand to save thy Servants Under the Relation of Servants they challenge the due Right of Protection from a Master Hereupon Joshua having first consulted with God and received encouragement from God hastens then with his Kol gnam Hamilcamah His Mighty Men of War to help them in their Distress ver 7.8 In this
The last Remark is Samson's Burial by his Relations ver 31. which was an Act of Transcendent Love considering their danger in so doing from the now enraged Philistines for the loss of their Five Lords and some Thousands of their principal Men The Survivers therefore were more like to cut Samson's Carcase into a Thousand pieces and cast them to the Dunghil than consent that his Kindred should be allowed to give him a decent Funeral Notwithstanding all this they made a bold Adventure and succeeded with safety Because First The most Barbarous Nations denied not Burial even to their Enemies and would oft-times permit this to be done by their Friends Secondly Samson had taken all the blame to himself of this Dismal Destruction of them in destroying himself with them for which his Innocent Relations could under no pretence be punished Thirdly They were now under such a dreadful Consternation among themselves that survived this late fatal Fall that they had neither Leisure nor Pleasure to take Revenge of his Guiltless Relations Fourthly This Demolishing of Dagon's Temple had destroyed both the Many and the Mighty of their Men which weakened their Forces so as they could not easily rally and recruit for Revenge c. And Fifthly Perhaps God had mollified their Hearts with this Bloody Blow so as that they would not give any new provocation to the Israelites who had so far kept their Covenant of Subjection under them as to deliver up Samson into their hands c. And now they could be content so they might enjoy their own in Peace N. B. In Samson's Death ended the Twenty Years of his Judgeship ver 31. which is here added to explain Judg. 15.20 as to the period of that Term. The Conclusion of this History of Samson is to demonstrate the Parity and Disparity betwixt Samson and our Blessed Saviour First The Parity and Congruity he was a Type of Christ the Antitype As 1. His Birth was foretold first to his Mother and then to his Father Judg. 13.3 11. So it was of Christ first to Mary Luk. 1.30 and then to Joseph Matth. 1.20 2. Samson signifies a little Sun at suprà so Christ is the Son of Righteousness Mal. 4.2 3. Samson was a Nazarite so was Christ Matth. 2.23 4. Samson's Bride was a Stranger of the Philistines so Christ's Spouse is of the Gentiles Isa 55.5 Aliens to the Life of God Eph. 4.18 and Enemies of God Rom. 5.10 5. Samson Conquered a Lyon so did Christ that Roaring Lyon Satan Hebr. 2.14 c. 6. Samson found Honey in the Lyon's Carcase so Christ gives this Honey of Comfort as out of the Carcase of the Conquered Tempter to us who are Tempted in like manner that he who overcame him for us will likewise overcome him in us Hebr. 4.15 7. Samson Posed the Philistines with his proposed Riddle so Christ the Pharisees with his Parables Matth. 13.11 34. 8. Samson carry'd off the Gates of Gaza so did Christ the Gates of Death and of Hell at his Resurrection 9. Samson was Blinded bound in Chains and Derided by the Philistines so was Christ by the Priests Pharisees c. 10. He likewise stretched forth his Arms from Pillar to Pillar as Christ did his upon the Cross 11. He slew more at his Death than in his Life so did Christ 1 Cor. 15.57 c. 12. He was Buried by his Brethren so was Christ Luke 23.53 Secondly The Disparity betwixt the Type Samson and our Saviour the Antitype 1. Samson when he was betrayed into his Enemies hands c. did lose his Strength c. but so did not Christ for he then beats his Enemies back to the ground Joh. 18.6 Yea and he could have commanded Millions of Angels for his Rescue Matth. 26.53 c. 2. Samson's Bride was taken from him and given to another Man c. but the Church our Lord's Bride cannot be taken out of Christ's Hands John 10.28 the Gates of Hell cannot prevail against his Spouse Matth. 16.18 this burdensome Stone breaks their Back Zech. 12.2 3. 3. The Death of Samson's Foes was Samson's Death with theirs but so it was not in Christ's Case for Christ's Foes could only bruise his Heel Gen. 3.15 They could not break his Head as he did theirs and that Old Serpent's also who set them on work c. 4. Though the Parity run parallel betwixt these two in both Samson's having Seven Locks and Christ's having the Seven Spirits of God Revel 3.1 and likewise in Samson's Strength laying lurking in his Prison which return'd again upon the Growth of his Locks c. Thus also the power of Christ's Divine Nature did seem to lay lurking for Three Days in his Grave but returned upon the Third Day to raise him up again yet the Disparity runs far wide beyond the Parallel Lines in sundry Particulars As First Samson's Locks of Hair were but Excrements of Nature which were easily looseable so nothing comparable to Spirits which are the Quintessence and Excellency of all things much less to the Spirit of God which cannot be lost but shall abide for ever in those to whom it is given Joh. 14.16 Secondly Samson's Strength when it returned served only to kill himself among his Foes but he had no power to raise up himself to Life again as our Lord had who had power to lay down his Life and power to take it up again John 10.18 Again Thirdly The Type falls far short of the Antitype insomuch as a little Sun falls short of the Light of the World John 8.12 and the Creature yea and a Sinful Creature is less than the Holy Creator by whom all Persons and things were made Joh. 1.3 Col. 1.16 17 18. Hebr. 1.3 c. A Commentary or Exposition on the BOOK of RUTH RVTH CHAP. I. THERE be little Books in the Bible which the Hebrews call Chamesh Megilloth the five little Volumes to wit Canticles Lamentations Ruth Esther and Ecclesiastes This short Book being the shortest of all the Historical Books in the whole Bible Hugo Cardinalis compares to a Honey-Bee which though but a very little Creature yet is great in Labour and Usefulness as gathering both Wax and Honey which are two useful things for Light and Medicine Lavater compares it to a Jewel or precious Stone which is but little in bulk and substance yet great both in value and vertue N. B. This is an Appendix only to the Book of the Judges which contains an History of things that did fall out as some say betwixt the third and fourth Chapters of Judges and therefore they would have it there inserted betwixt those two Chapters 'T is call'd the Book of Ruth not because she was the Author of it but because she is the chief Matter and Subject of the Story and her Person and Part is principally Acted in it The Author of the Book some suppose to be Hezekiah others Esdras but most and that most probably do think it to be Samuel for he being the
back the Lord hath caused thy sin to pass over from thee to Christ the Lord lays our iniquities upon him Isa 53.6 and will not impute thy sin to thee but to him thy surety Rom. 4.8 Heb. 7.22 upon whose back all our sins do meet c. Mark Thirdly When David was deceived with Nathan's Aenigmatical Discourse in the Parable of the Cade Lamb c. and denounced unwittingly this severe Sentence against himself The Man that hath done it shall surely die v. 5. this was the Voice of the Law awarding Death to Sin Rom. 6.23 Gal. 3.10 c. Thus this Wage was awarded as Saul's doom for his service who as he ran out his Life in Hypocrisie so Dyed he like a Fool at last But this word here to David Thou shalt not dye is the Voice of the Gospel awarding Life to Repentance for sin and believing in Christ Acts 2.38 39 40. 16.31 20 21 c. This was David's doom for his comfort thy surety dieth for thee thou shalt not dye Mark Fourthly The Parity and Disparity of Saul's and David's Doom as is wittily yet wisely observed by Bernard As to the Parity or Congruity they were both Kings and sinned both were warned by Prophets both Repented both Confessed and both were Answered The words of both their Confessions were alike to the Prophet I have sinned and both their Answers were alike in part from the Prophet Dominus transtulit the Lord hath taken away was the Answer to them both but now behold the Disparity and the vast difference betwixt those two Answers both in words and matter for First David tho' he had but a single Transtulit yet it was Dominus Transtulit Peccatum the Lord hath taken away thy sin but Secondly Saul tho' he had a double Transtulit or Translation yet were they both sad ones and a Curse with both of them as 1. The Lord hath taken away thy Kingdom from thee 1 Sam. 15.26 And 2. The Lord hath taken away his Spirit from thee 1 Sam. 16.14 and this latter Translation was worse than the former c. The Fourth Remark is Notwithstanding this remission of David's sin yet this excused him not from temporal punishment v. 14. tho' the Lord was a God that forgave David yet would he take vengeance of his scandalous practices Psal 99.8 God forgave him the guilt of his sin and the Eternal Punishment due to it yea and that temporal death which David had denounced against himself v. 5. and which he now feared tho' as King he was above the lash of the Law and next to him was his Queen Bathsheba also yet he well knew that an offended God could punish them both whom the Magistrates could not come at so God had threatned Levit. 26.14 15 c. And tho' God doth Pardon Eternally yet may he punish Temporally both for the vindication of his own Justice from partiality in pardoning a more heinous Act in David than was found in Saul's life yet rejected Yea and for the vindication of Religion too as if it were nothing but a form of profession without the power of Piety Mark First The Commination of this Temporal Punishment The Child begot in Adultery shall dye because thou hast caused the Enemies of God to blaspheme That is rendred as the reason Not only the Ammonites and Pagans but also the Prophane among God's People will lay reproach upon Religion and rail against the Lord as if he were the Author or at least the Abettor of such impious acts for his pardoning or at least conniving at greater Crimes in David whom he had preferred to be King yet punishing lesser sins in Saul whom he had rejected from his Kingdom N. B. This implies that tho' David took so much care to colour and cover his sin yet all would not do it got wind among others both at home and abroad either from his over-hasty-Marriage with Bathsheba or from the sudden swelling of her Womb or from the blabbing of Servants or from the slaughter of Vriah such surmises at least arose as did occasion some Blasphenies which were not bearable Rom. 2.24 't is call'd Chillul Hashem Isa 52.5 Ezek. 36.20.23 a great evil Mark Secondly The Execution of this punishment upon his Child The Lord strake it c. v. 15. 't was so sick that David despair'd of its recovery by any natural means therefore makes he use of Spiritual Remedies as Fasting and Prayer with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Humicubatio laying all night upon the Earth v. 16. in which time some say he penn'd that Penetential Psalm the fifty first which he after published However this is certain that he had now got good assurance of the pardon of his own sin insomuch as he taketh that holy boldness to sue and supplicate unto the Lord for his sick Child which duty he knew was the best lever at a dead lift winging his devotion with due humiliation c. Mark Thirdly His faithful Servants the Courtiers came to comfort him in his Mourning but he refused to be comforted v. 17. N. B. Tho' all this time he was doing contrary to the revealed Will of God The Child shall surely dye v. 14. yet did David well as Judas served the secret will of God yet did ill David knew not that it was God's absolute will it might be conditional only like that to Abraham Slay thy Son c. Mark Fourthly The Child dyed upon the seventh day after its birth v. 18. so dyed without Circumcision yet was saved v. 23. Gratia non est alligata Symbolis Grace is not tyed to outward Signs 't is not the want but the contempt of them saith St. Ambrose that is dangerous when they may be had yet carelesly neglected for which Moses narrowly escaped Exod. 4.24 Mark Fifthly When David understood by his Servants whispering that God's will was declared in the Child's death he gives over praying knowing better than the Romish Church which prays for Souls departed that it was both ineffectual and sinful this also makes against their limbus infantum whereof Pelagius saith Peter Martyr was the first Inventor Then David arose v. 19. he washed himself from his legal Pollutions Numb 19.14 then went into God's Tabernacle v. 20. and there thanked a taking as well as a giving God Job 1.21 2.10 Saying the Will of the Lord be done Acts 21.14 preferring God's Worship before his necessary food Job 23.12 Mark Sixthly David's turning so suddenly his sorrow into satisfaction was a Riddle to his Courtiers which he resolveth to them v. 21 22 23. saying while I prayed I knew not but God might be gracious to me in the Child's life c. N. B. Whereas no doubt but God was more gracious to David in the death of the Child which had it lived he could never have looked upon without grief and shame So that God crossed him with a Blessing as oft he doth us Deus dat Iratus quod negat propitius God grants when angry
now need of this Noble Captain yet rather than have this young Proselyte discouraged in his new profession of the true Religion he would trust God with himself and his concerns in raising up other instruments for his assistance It seems David was none of those kind of Men who measure all things for their advantage and may they have their own self-ends they matter not what becomes of the weal of others Mark Fourthly David in order to Ittai's dismission gives him a Cordial Prayer Mercy and Truth be with thee words oft in David's mouth Psal 25.10 c. Wherein he wisheth him Covenant-kindness that God would reward his labour of love in his present willingness to wait upon him seeing saith he I in a manner dâ—posed am not able to requite thee therefore he prayeth God to perform all his precious Promises made to true Proselytes as well as to Israelites good to him that as God's Mercy moved him to make the Promises so his Truth might bind him to perform them to him for his Temporal Spiritual and Eternal welfare Mark Fifthly Ittai is such a fast and faithful friend to David that he will not be by any means shaken off but resolvedly replies Nothing shall part them save death only v. 21. A sure Friend is best seen in unsure matters Such friends that will be certain in Adversity as well as in Prosperity as one saith are gone on Pilgrimage and their return is uncertain N. B. David took Ittai's fixed fidelity so highly obliging that he made this very man one of his three Generals in that fatal and final Battle against Absalom Chap. 18.2 and doubtless it could not but much encourage David's dependency upon the Lord in his distress when he saw tho' his own native Subjects did desert him yet God had fetch'd in a forreigner from far that will be fixed for him and that a Man of a great figure able every way both for Courage and Conduct yea and if so as some say a King's Son too to fight for him as well as a King's Son to sight against him The Fourth Remark is the Ark's coming to David and his sending it back again to the City v. 23. to 29. Mark First When all the Countrey People beheld David trudging a foot over the Brook Kidron wherein he was a Type of Christ who passed over the same Brook when in danger of the Jews Joh. 18 1. as David was in danger of Absalom they truly simpathized with him and fell a weeping with a loud voice to see so good a King going into Banishment like a poor Pilgrim being in fear of an unnatural Son and while David's well-wishers were thus weeping here no doubt but Absalom and his Accomplices that resorted to hunt him out of both City and Country even all the Rascality were as much transported on the other hand with their mad merriments but that Hilary Term lasted not long but had a Returna brevi according to Lawyers Latin Mark Secondly The High-Priest and the Priests and Levites brought the Ark of God which was a pledge of his presence to counter comfort those disconsolate Mourners David and his Friends This was a very commendable Act in them thus to Countenance distressed David in despight of Ambitious Absalom when so many of their Predecessors had been so lately cut off by malicious Saul and only for their favouring David when Banished and came to begg a little Bread of them at Nob c. yet these their Successors dare own David in Danger and bring him the Ark that at it he might Consult then with God about Direction in his way and that the veneration of the Ark might likewise draw more Company to David both out of City and Country The Fifth Remark is King David's command to carry back the Ark of God ver 25 26 c. His Reasons were First Because he believed that in his Banishment God himself even the God of the Ark would be as a little Pocket-portable Sanctuary unto him as he promiseth Ezek. 11.16 and not withdraw his Powerful Presence and Protection from him both for his safety and for his success Knowing that when God denies means he supplies means when we cannot come to the Ordinances of God the God of Ordinances comes to us If David can but secure the substance he can better spare the shadow His Second Reason was Though the Ark's presence had wrought wonders in Dividing Jordan in Demolishing Jericho c. so was desirable enough to David in his Distress yet such a Reverence he bare to it as he justly thought it unfit to hurry it from place to place he knew not whither and to expose it to all the hazards that himself was like to be exposed unto His Third Reason was His Respect to the Priests whom he would not again expose to the Rage of Absolom as before he had done to the Fury of King Saul 1 Sam. 22. A Fourth Reason Lyra fancyeth That David had bid Abiathar ask Counsel of God at the Ark when it came hither but God gave no Answer whereby he knew God was not yet pacified The Fifth Reason is That rendred better by Peter Martyr namely David knew those faithful Priests might do him better service in the City than in his wandrings using this Dilemma saying Either God will bring me back or he will not for my foul offences I peaceably and patiently submit to his pleasure Hence the Sixth Remark is David saith to Zadock 't is not thy Duty to attend me in my Banishment but on the Ark in the Tent where I have placed it in the City and where thou mayest both pray and consult with God for me and also give me good intelligence of the Rebels Motions and Counsels by thy Sons which is of great consequence to my concerns I will hover in the Wilderness which was my haunt when I fled from Saul and where I found not God a Barren Wilderness to me Jerem. 2.31 Then they returned with the Ark but David went weeping and bare-foot taking an Holy revenge upon himself for his former Luxury and Impieties up to the top of the Mount of Olives that from thence he might look towards the Ark yet in sight not like to see it again in haste There he and his Friends wept and pray'd The Seventh Remark is God gave a speedy Answer to his Prayer for though he was told of Poyson Achitophel's deep reaches assisting Absolom yet God sent him in an Antidote Hushai to confound his crafty Counsels as David had prayed ver 30 31 to 37. Wherein Mark 1. David saith to Hushai be not thou a burden to me in my Banishment seeing provisions are scarce and seeing thou art Old fitter for Counsel than for War ver 33. Mark 2. David directs him to dissemble with the New King ver 34. N. B. This was one of David's errours in the extremity of his straits in not doing so exactly as he should which therefore God graciously pardoned and directed David's
in the Chamber over the Gate but not wholly eased himself of it and likely because he feared his Son was not only Dead but also Damned seeing he Died in his Sin when Joab came to him Mark 2. Joab saith to him Thou hast shamed this day the Faces of all thy Servants c. too Rude and Rough a Reproof such as David could never digest tho' for the present he prudently gave place to it because Joab had reason to speak and much of what he spake stood with good reason but better Language to so truly Sacred a Soveraign had better becomed him N. B. Josephus addeth that Joab asked David if he were not ashamed to be thus Affected with sorrow for such a Rebellious Son and bid him come forth and speak friendly to the People or if he did not he threatned to give the Army and Kingdom to another c. Mark 3. Joab chargeth David with Loving his Enemies and Hating his Friends c ver 6. This was not true in the rigour of it but was spoke by him in an high Transport of passion which did hurry him into some undecent expressions such as he Judged necessary to awaken David out of his present Lethargy by such sharpness of Speech For indeed David did not love Absalom as an Enemy but as a Son through an Excess of Natural Affection Nor did the other Branch It would have pleased David well if Absalom had lived and all his Army had died savour of any more truth and soundness but was utterly false for David desired really the preservation of his Army and of Absalom's also Mark 4. Then Joab adds not his Counsel but his Command seeming to speak rather to his Servant than to his Soveraign ver 7. Arise and speak comfortably to thy Souldiers thanking them for their good Service and promising them proportionable rewards c. If not he threatens to Depose David by his powerful Interest he had in the Army and to chuse another Ruler that could rule his own Passions better and so might Rule the People also with more moderation and all these menaces Joab bindeth with a Passionate Oath to startle and scare David Mark Fifthly Hereupon David toward v. 8. When Pills are ill prepared or Potions administred too hot or too sowre the Patient refuses them 'till better made up cooled and sweetned and then he can receive them without loathing and reluctancy N. B. Such a Rash Emperick might Joab have proved here in order to the cure of David's Lethargick distemper his Potion of Advice was ill Administred both too hot and not at all sweetned yet good David makes a vertue of necessity and thereby it proved a word in Season David obeys Joab come out of his Retirement into the place of Judicature all his Party come out of theirs also and congratulate the King for his great Victory he thanks them for their Valour in winning the Victory hereby David's passions were effectually allay'd and we hear no more of O Absolom my Son my Son and then all Israel that were Absolom's Party fled to their homes The Second Head is David's return from his Banishment c. Remarks upon it are First Those followers of Absolom now fled home begin upon second thoughts to blame one another for abetting the late Rebellion They were at strife v. 9 10. which intimates the Devil stickled bard still in some of those late Rebels to hinder David's readmission to the Throne it was not done without dispute N. B. 'T is a great truth that the Crowns of Kings sit faster or looser upon their heads as God is pleased to order the hearts of their People which he can turn in a moment what way he will Oh what mischief might Joab have done David here in his ill-timed despondency had the Lord suffer'd him to improve his great interest in the Army whose hearts as he said will be forth with irrecoverably alienated from thee and this Affliction will exceed all Saul's Persecutions and Absalom's late Rebellion when in thy old Age thou be not only deposed from the Throne but also exposed to contempt and desperate danger But David here being now reconciled to God as well as to himself in the death of his Son God is at work even among the late Rebels themselves to further his Restoration as well as the Devil at work to hinder it by giving them Repentance after their late Rebellion and renewing their Allegiance to David The Second Remark is God thus going before and preparing the way David follows after so good a Leader and first Courts the Elders of Judah who had been possibly too forward in the late horrid Rebellion so might despair of Pardon and haply hang back therefore David assures them of acceptance c. v. 11 12. wherein he complements them as his Kindred yea his Brethren a Title sufficient to stint and stifle all strife if well considered In the Second place he Courts Amasa in particular v. 13. as our Lord did Peter having been the greatest offender Go tell my Disciples and Peter Mark 16.7 so Amasa had been Absalom's Captain General of the Rebels and still had the Command of the strong Tower of Zion and of the City Jerusalem so might have caused new troubles and Tragedies had he not been thus won over by a promise of free Pardon and high preferment in particular and to put his promise out of doubt to him he relates how nearly related he was to David a Sister's Son as well as Joab 1 Chron. 2.16 17. and one that had a mighty influence upon the Men of Judah to turn their hearts towards David v. 14. otherwise David could not return to the Capital City v. 15. N. B. This Question is canvas'd among the Learned Whether David was not de fective either in his Politicks or in his Piety in promising Joab's Abdication and an Instalment of Amasa in his place Answer the First Some say with Peter Martyr that David might justly Abdicate Joab 1. For his slaying of Absolom contrary to the King's Command 2. For his treacherous slaughter of Abner 3. For his frequent over bold and imperious expostulations with the King unbeseeming a Subject to his Soveraign 4. Joab might have many more faults known to David tho' unknown to others 5. David oft designed to Abdicate Joab from his Generalship but he could not complaining again and again that the Sons of Zeruiah were too hard for him 6. David was all along jealous of Joab's imperious temper Ne aliquid novi in eum moliretur Saith Theodoret lest he should harch some Treason against him by his prevalent interest in the Royal Army c. And now David had the opportunity of Amasa one as powerful with the Souldiers as Joab himself c. Answer the Second But others are of Opinion that this Act was one of David's defects for First Joab had purchased his Generalship by hazarding his own life in Conquering that strong fort of Zion 2 Sam. 5.8 Secondly
came under Solomon's protection saith Grotius and not only paid him Tribute but also brought him presents to procure his favour The Third Effect was v. 34. when Solomon's Wisdom sounded afar off to remote Kingdoms as well as to those nigh at hand Mark 1. Even all Kings of the Earth that had heard of his Wisdom the report of which Fame had now filled all the World came also to hear it and because Kings do not commonly go out of their Kingdoms in Person but upon some great Emergency they sent their Embassadors at the least saith Peter Martyr to Jerusalem to correspond with him and to communicate his profound Wisdom to their Masters Mark 2. The Excellency of this Wisdom of Solomon that thus sounded abroad in all the parts of the World it was of as great extent as the sand upon the Sea shore v. 29. which can never be numbered or measured even so was the largness of Solomon's Wisdom and innumerable notions even a Sea of Knowledge he had within himself so that he was wiser than Arabians Chaldeans Philosophers Astronomers v. 30. yea Wiser than all Men v. 31. far beyond Pythagoras Plato Aristotle or Socrates himself whom Apollo in his Oracle at Delphos pronounced to be the Wisest of all Mortal Men All their Learning was only acquired but Solomon's was infused Mark 3. The Wisdom of Solomon did manifest it self in his Learned Works he wrote Books of Ethicks and of Physicks v. 32 33. the greatest part whereof were lost in the Captivity and whereunto Aristotle was not a little beholden when they fell into his hands at Alexander's taking of Babylon with whom he was as his Tutor However the Choicest part of his Natural Moral and Divine Wisdom God preserved for the Church and left them Recorded in those Three Books Proverbs Ecclesiastes and Canticles Mark 4. Those Works of Solomon had as much variety in them as the World hath in it self treating upon all therein Eusebius thinks Hezekiah destroyed them because the People did Idolize them as they did the Brazen Serpent but Peter Martyr says better seeing so many of his Books are lost let us be more thankful to God for the Three Books of his we have and make the better improvement of them This made Solomon so Famous far and near that tho other Kings came not in person to partake of his Wisdom themselves yet the Queen of Sheba did Chap. 10. N. B. How doth this aggravate the perverseness of their dispositions that regard not the Wisdom of him who was Wiser than Solomon Mat. 12.42 In all which Solomon was a Type of our Blessed Saviour who draws in all Nations to the Gospel and who reads better Divinity Lectures to Men than ever Solomon could do c. 1 Kings CHAP. V. GIves an Account of Solomon's preparations for his Building the Temple wherein all the four Causes do concurr 1 Matter 2. Form 3. Efficient and 4. The Final End Remarks upon the First are First The Materials for Building it are procured by a double Embassage First Hiram King of Tyre and Sidon two Sea Towns in Phoenicia bordering upon Galilce near Lebanon the People whereof came in multitudes to Jesus Mar. 3.8 and Jesus also went into their Borders Mar. 7.24 call'd Huram 2 Chron. 2 3. sent his Embassadors to Solomon so soon as he heard of his succession to his Father David of whom he had always been a firm Lover and a fast friend to him to congratulate his coming to the Crown of Israel v. 1. and Peter Martyr observes well here that tho' these Embassadors of King Hiram had been sent long before this time yet now only is mention made thereof because an occasion is related here of Solomon's requesting of him materials for the building of his Temple and Grotius mentions the loving Letters passed between them The Second Remark is Solomon sends secondly his Embassadors to this Hiram v. 2. upon these well supposed Reasons First Because Hiram probably was a Proselyte Prince one believing in the God of Israel v. 7. where his thankfulness to the true God for setting up Solomon over Israel was a good sign of true Grace the Greeks have but one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to express both grace and thanks Secondly Because of that Love and League that had formerly been betwixt Hiram and his Father David to whom he had done the like Courtesies 2 Sam. 5.11 which inward intire and continual affection both to the pious Father and to the pious Son was no small evidence of true piety in Hiram and whose congratulatory message before encouraged Solomon to send now to him Thirdly Because King Hiram was the only Prince that could gratifie Solomon in his suit None else had that Ability to supply Solomon with Materials for the Temple as Hiram was able and therefore the Son renews the League 'twixt Hiram and his Father ver 11. The Third Remark is The most Elegant and effectual Oration Solomon sent by his Embassadors to King Hiram here v. 3 4 5 6. wherein Mark First The Preface thou knowest c. v. 3. both first that David could not build the Temple tho' it was in his heart to do it because of his continual Wars which gave him no time for it N. B. This good Son would not lay open to Foreigners his Father's nakedness as cursed Cham did his Gen. 9.22 25. for the Reason rendred of David's Divine Prohibition was his shedding much blood as that of Vriah's and his fellow Souldiers that fell with him 2 Sam. 7.5 1 Chron. 22.8.28.3 but Solomon comes off only with his Father's uncessant Wars to shew that Children ought to speak the best things of their Parents for to speak evil either of them or to them was death by the Law of God Math. 15.4 yea and by Solon's Law too tho' but a Pagan Lawgiver one of the Seven Wise Men of Greece c. And Secondly Solomon in his Preface tells Hiram the Reason why he resolved to erect the Temple which his Father had no capacity nor opportunity to accomplish because of his Wars but now the Lord hath given me an Vniversal Peace v. 4. which he ascribes not to his Earthly Father as the effect of all his Victories Foreign and Domestick nor to his own prudence but to the Lord by whom Kings Reign Prov. 8.15 and from whom all peace and promotion cometh Psal 75.6 7. saying as Peter Martyr saith here I may not abuse my ease which my Heavenly Father hath granted me to idleness and luxury but having no work in Wars abroad I will restore Religion at home ver 5. Mark Secondly Solomon's Proposition after his Preface he requests of Hiram such Materials as were requisite for building the Temple both Wood and Stone v. 6 18. for tho' David before his death had prepared abundantly both Wood and Workmen 1 Chron. 22.2 3 4 c. 29.3 yet nothing near enough for so great a work and Hiram must help him with Workmen
from the Judgment threatned ver 32. by ordering them to be buried with the Bones of this Man of God having a Superscription upon the Tomb-stone for saving it c. 2 Kings 23.17 c. 1 Kings CHAP. XIV THIS Chapter is a Commemoration of the two first Kings of Israel and Judah describing their Acts Lives and Deaths The first is of Jeroboam the two last Verses of the foregoing Chapter and here from ver 1 to ver 20. The second is of Rehoboam from ver 21 to ver 31. First of the first Remark the First All those wonderful Works for warning Jeroboam to break off his Sins by Repentance and Reformation were as God's Hammers which did but beat upon cold Iron 't was all lost Labour making no Impression at all ver 33 34 of Chap. 13. The Cause of his Obstinacy saith P. Martyr was his Ambition He made his Hedge Priests by Bribery without any Regard to Learning or Honesty to Tribe or Family being resolved to carry on his Idolatry notwithstanding his shew of Repentance which he made Chap. 13.6.7 because the Renouncing of that evil way would as he said Chap. 12.26 27 28. endanger his Kingdom Thus wicked Men was worse and worse 2 Tim. 3.13 Remark the Second Though Jeroboam persisted in this indelible Evil of Idolatry and prospered better than the true Heirs of David for he lived to see three Successions upon the Throne of Judah yet God's Favour is not to be measured by the line of worldly Welfare The same Divine Power which before had stricken his Hand now strikes his Son his best Son and Heir of the Crown Abijah ver 1. The Father walked contrary unto God and now God also walks as contrary to him and scourgeth him upon his Son 's back who was a piece of himself in another Skin Remark the Third Jeroboam is sorry for his sick Son Bad Men may have natural Affections which even brute Beasts have towards their own Young Yet he thinks not on God to pacifie his Anger but only of his Prophet for the Recovery of his Son as he had foretold him of his being King vainly respecting the Servant more than the Master 'T is a wonder he made not his moan to the old Prophet at hand in Bethel No in his Extremity he is driven to this true Prophet ver 2. that as the Prayers of a Prophet had healed his Hand so might they no less save his Son and none must be the Messenger but his Wife and that disguised too upon a double Account the First is The Messenger must not be known to the People lest they should on all Occasions go to the true Prophets and Priests of the Lord as he himself did Regis ad exemplum c. If he forsake his new Gods as Dunghill Deities why may not we they might say And Secondly nor must it be known to the Prophet from whom he could expect no other Answer save what Jehoram had from Elisha 2 Kings 3.13 no Prophet of God could speak comfortably to a Founder of Idolatry she therefore goes to Shilo in the Dress of a Peasant and not of a Queen with a poor Country-Present ver 3. that she might seem none other than a plain Country Woman yet grateful to the Prophet for she would not go to God's Seer without a Gift as 1 Sam. 9.7 Remark the Fourth is the Event of this Disguise ver 4 5 6. Mark 1. The same Prophet Ahijah that had foretold Jeroboam of his coming to the Kingdom was now retired into the solitary Place of Shilo there to bewail the Idolatry of Israel saith P. Martyr which weeping might further the failure of his Eyes which might well be wept out with much weeping Mark 2. Though Jeroboam's Wife was a Queen yet partly out of Obedience to her Husband and partly out of natural Affection to her Son she is contented to go on foot all alone a masked Pilgrimage to Shiloh wherein she exposed her self to manifold Hazards either of that Lion in the way that had lately torn the good Prophet or of Robbers in the High way or of being Ravished as Dinah Jacob's Daughter was by Shechem when all alone yet casts she off all those fears Mark 3. Ahijah the Seer now could not see having his Eyes now set in his Head and therefore her Disguise was now needless all dresses being alike to a blind Man however needful before among the Courtiers Hence some suppose this must be done at the latter end of Jeroboam's Reign when Ahijah was blind with Age. Mark 4. What a foolish thing is the Disguise of Hypocrisie She feigns her self here to be another Woman not presenting to the Prophet Jewels or Gold or such Presents as Naaman did to Elisha 2 Kings 5.5 15. this would have discovered her to be some Person of Quality but only some Country Commodities to make him think she was some Country Bumkin to cozen the Seer if she could But this blind Prophet had inward Visions from God so that as soon as he hears the sound of her Feet she hears from him the sound of her Name Come in thou Wife of Jeroboam whereby he discovered her Deceit that she might saith P. Martyr the better believe his following sad Oracle N. B. Thus Hypocrites would cozen the God of Heaven if they could but the Lord laughs at those double-minded Dissemblers and both Detects and Defeats them Remark the Fifth The hard Message God gave to Jeroboam for hardning his own Heart against God's Fear first denounced and after inflicted upon his Son and upon his Family ver 7 to 18. Mark 1. The discovery of her Name under this Disguise must needs strike her with Astonishment and prepared her for her following dismal Doom God upbraids her wicked Husband with his notorious Ingratitude who in no other case upbraideth any Man James 1.5 in marring God's own People by his Idolatry tho Israel had cast off God thereby yet God had not cast off them but still calls them My People Israel And the same Ahijah that had foretold his Rise from being a Peasant Chap. 11.28 a Servant to make him a Prince c. doth now as earnestly foretel his Ruine Mark 2. God arraigns him here of his Diabolical Recompencing God evil for good illustrating it by both falling far short of David who though he sinned yet cordially repented of his involuntary Infirmities so was the best of Kings and also by his becoming far worse than the worst of those Kings that went before him ver 7 8 9. Wicked Saul never set up false Gods as he hath done no Sin incenseth God to Anger more than Idolatry He hath cast me behind his back as not worth regarding Mark 3. The direful Doom denounced against his whole Family in general not so much as a Dog of Jeroboam's shall escape ver 10 11. God will sweep his House clean from all the Dung and Defilements even with a Besom of Destruction to make the Pavement pure
was not a Speech so much Military as from a General of an Army but also truly Divine as from a Professor of Divinity Believe in the Lord c. so shall ye be established c. Vetè amenu Hebr. that is say the Amen to this Divine Promise and Prophecy believe God and believe his Prophet Jahaziel so God will stablish your Faith he will perform his Promise and your present March against this formidable multitude shall be marvelously prosperous This sense Maluenda puts upon this Sentence of Iehosaphat N.B. Faith is a special means to obtain the benefit of God's Promise Isa 7.9 Heb. 6.12 there God is concerned for his Glory but Unbelief frustrates all c. This golden Sentence Believe and prosper ver 20. may not be omitted without some short Animadversions Mark the first is Faith in God's Word of Promise is the best stay in Evil Times The more we rest and rely upon God's Power and Providence the more we engage God to perform his Promises Herein Rules are to be regarded to regulate our Faith Mark the second These Rules are reducible to three Heads The first Rule is We must rightly understand the Nature of the Promises which are the Object of our believing Christ's Disciples staggered at the Promise which Abraham did not by the strength of his Faith Rom. 4.20 we trusted it had been he c. Luke 24. v. 21. the reason of their staggering thus was their want of a right understanding the nature of God's Promise they dream'd of a Carnal Kingdom wherein they expected promotions at Christ's right hand and left whereas it was Spiritual only Remark the Second The second Rule is We must observe the Order of God's Providence in performing his Promises wherein three things must be well understood The first is God oft delays to do what he hath declared he intends to do both in 1. Punishing the wicked Eccles 8.11 Isa 10.12 Psal 107.42 and 1 Sam. 2.9 God delays to stop the mouth of the wicked only till they have done their work and till their sins be full Gen. 15.16 2. In rewarding the godly he delays also for 1. He will be trusted he could have cast down the Walls of Jericho the first day yet must Israel trust him till the seventh day 2. He will have us to find out the accursed thing c. Josh 7.11 The continuance of the Captivity made them search their ways Lam. 3.40 3. It makes Mercy more sweet when it comes after a little delay had Abraham got his Isaac in the first year of his Marriage his Son would not have been such a laughter of Faith to him 4. Tho' God seem to delay quoad nos as to us as we are short spirited yet is he not slack concerning his Promise 2 Pet. 3.9 but hastens it as fast as the Heavens hasten in their Revolution which as Bellarmin affirmeth run six thousand Miles in every hour Remark the Third Consider also as God sometimes seems unto us to delay in his Promises to the godly and in his Threatnings to the wicked so sometimes he doth act quite contrary to them both God threatens to wound the hairy scalp of the wicked Psal 68.21 yet lets he them alone a long time to flourish but all is that the Sun-shine of God's favour may but ripen them the better for God's Sickle Gen. 15.16 Psal 37.2 and 52.5 6. and 92.7 Rev. 14.15 18. Haman and other wicked men have been spared a while that they might become fitter fewel for the fire of God's Judgments Mal. 3.15 and 4.1 and thus likewise God seems to do with his Promises quite contrary to them by his Providences so that 't is oft a work of great difficulty to reconcile God's Promises and his Providences together Great things God hath promised and Faith turns Promises into Prayers yet sometimes God casts those Prayers seemingly by his Providence as dung in the faces of his praying People Psal 80.4 This is a great Tryal especially when God says I will deliver you no more Judg. 10.13 N.B. And consider 3. God sometimes begins to perform what he hath purposed and promised yet afterwards draws back his hand as if he would never-perform it This may be instanced 1. In his Threatnings as in the case of Sodom whose Sin did continually cry to Heaven for Vengeance they were led away captive yet delivered by Abraham from that Captivity as if they had not been such gross God-provoking Sinners Gen. 14. Notwithstanding this Divine Vengeance after this stepping backward steps forward again and destroy'd them by Hell-fire from Heaven Gen. 19. 2. In his Promises God steps back likewise from what he had promised as in David's case God had promised by his Prophet Samuel that he should be King c. In order hereunto God by his Providence brought David to the Court from his Sheep-coat to be King Saul's Musician to cure him of his Melancholy as above this seem'd a fair step Yet afterward God's Providence steps backwards and David is sent back from the King's Court to keep his Father's Sheep again notwithstanding this God's Providence steps forward again Saul is slain and David came to the Crown according to God's Promise The Third Rule of Direction is As we must 1st understand aright the Nature of Divine Promises and 2dly the Order of Divine Providence in performing a Divine Promise so 3dly we must remember how faithful God hath been in fulfilling what he had promised in former Ages to the Patriarchs to the Prophets and to his People both before under and after the Law God would not break his word of Promise with them so much as one Day in four hundred and thirty Years Exod. 12.41 in the case of their Egyptian Bondage nor did God break his word with his People so much as one Night in the seventy Years of their Babylonish Captivity but in that very night when the term of Seventy Years was expired Belshazzar expired also being slain by Cyrus who set them at Liberty Dan. 5.30 Ezra 1.1 N.B. This must needs corroborate our Faith to consider how punctual God hath been in Times past to perform his Promises he who is unchangeable in himself and hath so precisely perform'd old Promises that are past he will be no less positive in performing those Promises that are yet behind unperformed because he is the same yesterday and to day and for ever Hebr. 13.8 He that hath delivered doth still deliver and we trust also he will deliver 2 Cor. 1.10 Though there be a Damp upon our Hopes and a Death upon our Helps yet will he revive his Work again Heb. 3.2 and therefore in the failure of all Creature-Comforts that Prophet resolves to rejoice in the Lord ver 17 18. and Job hangs on a killing God Job 13.15 Now after this necessary Digression I return to the Concomitants of Jehosaphat's Expedition against the Enemy and to the Second Remark thereupon which is His Marshalling of his Army ver 21.
Sennacherib and his Army saved Hezekiah and Jerusalem who were not only preserved but doubtless much enriched by the Spoils of the Enemy Mark 2. How the Lord guided the Jews after this Deliverance as a careful Shepherd doth his Flock say Junius Piscator c. protecting them providing for them all necessaries c. so that many Strangers were Proselyted as Jethro was hearing God's Wonders in Egypt Mark 3. God magnify'd Hezekiah in the eyes of many Nations that heard of these Matters not only of the slaughter of the Assyrian Host but also of God's Vengeance pursuing Sennacherib home to verifie all that was foretold in being Murder'd by his two Sons N. B. because as Grotius saith he in a Danger vowed to Sacrifice them in imitation of Abraham whom he would outdo designing to offer up these two for one Isaac that he might purchase God's favour and protection to himself and his Progeny c. N.B. Nineveh never prosper'd after Senacherib 's fall now Nahum 's Prophecy takes place c. 2 Kings CHAP. XX. 2 Chron. XXXII Isa XXXVII IN these Chapters an Account is given 1. Of Hezekiah's Sickness 2. Of his Sin and 3. Of his Death and his Successor after it Remarks First upon his Sickness are 1. The Time when it seized upon him 2 Kin. 20.1 2 Chron. 32.24 'T was in the fourteenth Tear of his Reign for he Reigned fifteen Years after this which make up his Twenty and nine Years Reign 2 Kin. 18.2 and God sent this Sickness upon him immediately after the Ruin of the Assyrian Host and the Raising of the Siege c. N.B. Tho' that Expression in ver 6. speaks of his Deliverance from the Assyrian as a future thing which hath made some Learned Men suppose this Sickness was before that yet the Series of the History imports the contrary and that Phrase might be made as God's Promise against some farther Attempts of the Assyrians for recovering their lost Reputation and to be reveng'd of the Jews Remark the Second The Cause why God sent this Sickness now upon him was as Menochius saith lest either that he should grow proud of his great Victory or because he was not so grateful to his gracious God for it as he ought to have been And this latter is the more probable because 't is said He Rendred not again according to the Benefit 2 Chron. 32.25 in conjunction with ver 21 22 23 24. but undoubtedly God Visited him here for his good to preserve his Spirit as Fruit is sweet for God's Service Job 10.12 For this Sickness was sent of God 1. to exercise his Patience c. 2. to discover his Disposition Godward 3. to quicken him up to Prayer and Humiliation and 4. to strengthen his Faith by more Miracles as the sequel shews Remark the Third The Nature of his Disease He was sick of the Plague as is probably gathered from ver 7. where a Bile is mentioned supposed to be a Carbuncle or Plague-Sore Hereupon a Cataplasm or Plaister a Salve sutable for such a Sore was prepared for him and some say he had the Tokens likewise a Plaister of Figs have a mollifying vertue for ripening hard Tumours 'T is call'd a Mortal Disease he was Sick unto Death in the course of Nature his Sickness having seized upon his Vital Parts and so was incurable by ordinary Means he could not be cured but by an extraordinary Miracle so strong was his Disease and Sickness N. B. A good Man may have the Plague and die of it too as did Oecolampadius Junius Mr. Stafford Mr. Greenham Mr. Blackwell and some say famous Mr. Jer. Burroughs notwithstanding that precious Patent and promise of preservation from that contagious Disease of the Noisom Pestilence Psal 91.3 6. a Psalm supposed to be penned upon occasion of that great Plague which follow'd upon David's Numbring the People 2 Sam. 24. for then if ever both Prince and People stood in need of special Comfort c. Hippocrates calls the Plague 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Disease because sent more immediately from God and he preserves from it whom he pleaseth as he promiseth there conditionally ver 7. if he see it good Reverend Beza had his Family visited with it four times and was much comforted with this sweet Psalm which therefore he hugg'd as most dear to him all his days as he says upon it Remark the Fourth The Means of Hezekiah's Cure were twofold 1. The Internal namely his Prayers and his Tears ver 2 3. And 2. External his applying the Cataplasm of Figs upon the Carbuncle or Bile ver 7. Mark 1. The grievousness of his Disease was aggravated upon him by the Prophet threatning him with Death 2 Chron. 32.24 Isa 38.1 Set thine House in order for thou shalt die N. B. 'T is the double work of a Dying Man to set his House in Order and to set his Heart in Order None ought to account it ominous or be afraid to make their Wills seeing 't is God himself that counsels Hezekiah by his Prophet to do so here N. B. Nor did God's Prophet Lye in telling him He should dye when he did not for he spake only of Second Causes in order to their Effects in the common course of Nature in which sense his Disease was Deadly When the Prophets foretold things ut futura in seipsis then they always fell out but when they foretold them only as in their Causes then might they fall out or not as 1 Kin. 21.29 Jon. 4.3 Mark 2. However this Divine Message rouz'd up Hezekiah to his Prayers and Tears Death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most Formidable of Formidables saith the Philosopher 't is call'd The King of Terrors Job 18.14 and is mostly found a Terror to Kings Yet did not this Godly King turn his Face to the Wall c. so much out of any fear of Death tho' Nature will shew some Reluctancy in the most Religious nor at all because he was uncertain whither he should go when he died N. B. as was the Despairing Speech of that prophane Emperour Adrian Nescio quo Vadis Animula Vagula Blandula I know not O my merry Soul whither thou art now going after all our Merriments upon Earth and now thou and I must part by Death c. This was none of Hezekiah's Case but this Message of Death was thus harsh and heavy to him because had he then died he had died without Issue as appeareth in that Manasseh was but twelve Years old at his Father's death 2 Kin. 21.1 and he might well think should he not have a Son to succeed him on the Throne both God's Promise of continuing a Lamp to David's House would fail and God's Church would be Divided about a Successor and so fall into their old Idolatry Mark 3. He pleads with God in Prayer ver 3. his walking with God not by sits or for a few turns but in Sincerity both for Matter Manner and Motive and in Constancy also
her double Invitation No wonder if it be said Then went Haman forth joyful and with a glad heart ver 9. and 't is no less a wonder that Haman was so full of Indignation against Mordecai for his so sordidly slighting him whom both the King and the Queen had now so signally Exalted Behold here how all on the sudden God hands out a Choak-Pear to this self-flattering Fool which changeth his Highest Exaltation in one moment into the Hottest Indignation When Haman at his departure from the first Banquet saw Mordecai sitting at the King's Gate and would not stir an inch ne minimo quidem obsequiolo not with the least Obeisance either with Cap or knee no not so much as stand up when this greatest of the King's Favoutites passed by him Enquiry Whether Mordecai did well in this Morose Behaviour Answer the 1st Some Learned Men blame Mordecai for too much Moroseness in denying Haman not only Divine Honour but such as was Civil also duely paid to other Princes and seeing the Law of God forbids not this latter he seems Blame-worthy in transgressing the King's Command especially he being a Stranger an Exile and a poor Captive he could not but judge that this stiffness would much incense and expose him and his People to great danger Answer the 2d But others with Drusius do affirm he did well for these Reasons 1st He look'd upon him as a Vile Person and therefore fit to be slighted Psal 15.4 2dly Haman had forfeited all Respect by his becoming a Sworn Sword-man to the Devil in procuring that Bloody Edict for cutting off all God's People to Honour such an Enemy is to become like an Ass says Ben-Syra 3ly Herein Mordecai shew'd himself constant to his Principles and to his former practice in justly denying him Adoration before This the good Man could not easily alter without being censured that he now did it in fear for the saving of his Life 4ly Mordecai persists in his purpose and gives that Hell-hound less Respect than he had done not only lest Haman's heart should be hardened and heightened but also to shew his firm Faith and invincible confidence in God for Deliverance seeing Esther was now engaged to make Intercession which he strongly believed God would bless with a good Success c. Remark the Second The Restraint Haman put upon his own Rage as Hebr. Vaijthaphek signifies ver 10. for his Fingers even itched to be bathing themselves in Mordecai 's Blood whom he might have easily Murther'd either by his own or by his Servants Hands and as easily have procur'd a Pardon for it seeing he had obtain'd the Royal License to kill the whole Nation how much more might he have leave to kill one contemptible Member of it before his lucky unlucky Day came A Fool 's wrath is presently known Prov. 12.16 How this Fool Haman could so wisely hide it till he got home some say because Mordecai was the King's Servant his Door-keeper and so was under the King's Protection therefore he did it not because he durst not it would have reflected upon the King himself to have suffer'd his menial Servant to be violently kill'd without a due Process N. B. Most sure it is saith Mariana it was the marvelous work of God's Providence thus to Manacle Haman 's Hands and to preserve Mordecai for farther service to his Church Oh how precious is the Blood of Saints in God's sight Psal 72.14 as their Life is so no less is their Death precious in God's presence Psal 116.15 and rather than any Servant or Son of God should be sent to Bed before their Work be done God makes Haman to put Fetters on his own Hands Remark the Third Haman thus refraining himself hasteneth home calls a Counsel of his Friends and Wife ver 10 11 c. This had been a wise course had he been fit to Consult but in his Case of Rage he could covet nothing but revenge Mark 1. He makes a loud Harangue to them for aggravating Mordecai's Affront relating his own Wealth and Honour a none-such in Glory ver 11 12 this he did partly to gratifie his own vain-glorious Humour and partly to qualifie his own fretting and fuming Mind at Mordecai's unbearable Impudence and as he boasted what the King had done for him but not a Tittle what God c. God was not in all his Thoughts Psalm 10.4 so he boasted how the Queen had invited him to her Banquet which was indeed his Bane Mark 2. But all his glorying had one Marr-mirth namely Mordecai's morose stiffness ver 13. which gave an unsavoury Tincture to all his sweet Morsels Hence he asks what is to be done c. Remark the Fourth Zeresh his Wife being a Woman wittily Wicked gives Advice before the Men could speak ver 14. yet all concurr that a Gallows twenty five yards high be set up at Haman's Door not questioning the King's Consent on the Morrow then hang Mordecai thereon conspicuous to all for the greater disgrace to Mordecai and for greater terrour to Haman's Opposers This done saith she will allay thy Dumps and then go merrily with the King to the Banquet take thy full dose of Jovialty without and Cordolium c. All this Advice pleased Human as corresponding with his bloody Humour never doubting to effect all N. B. Thus Man purposeth but God disposeth Human little thought he erected this Gallows for himself to be hang'd upon God befools him c. Esther CHAP. VI. THIS Chapter contains the Advancement of Mordecai by a most stupendous Providence betwixt the first and second Banquet Remark the First The Occasion of it which was wonderful ver 1 2 3. Mark 1. That very Night before the Morrow wherein Haman had resolv'd to hang Mordecai the next Morning the King could not sleep he that commanded a hundred and twenty seven Provinces could not command a wink of Sleep because Sleep is the Gift of God Psalm 127.2 and God held his Eyes waking Psalm 77.4 for glorious Ends which this Almighty Alchymist did extract out of such a Trivial Accident as this is generally accounted Not to sleep c. Mark 2. 'T is marvelous that the King call'd not for his Concubines or for his Musicians to divert him which were most suitable to his Temper saith Serrarius No God over-rul'd it and inclin'd him to call for his Chronicles and directed also the Reader to read that passage therein of Mordecai saving the King's Life by discovering the Traitors This Reading was either as a Recipe to procure Sleep or as a Diversion to deceive Time that it might not be a tedious Night to him Mark 3. Then God caused the King to ask what Reward had Mordecai receiv'd for so transcendently a meritorious Work Lyra saith Mordecai had waited six Years for a Reward and had got none how long soever it was God was not unrighteous to forget his Work and Labour of Love Hebr. 6.10 Though this King had forgot him and was hitherto unthankful
Though we have four Terms expresly declared by Daniel concerning the Persecution of Antiochus As 1. By the two thousand three hundred Days Dan. 8.14 which makes six Years three Months and twenty Days 2. A Time Times and part of a Time Dan. 7.25 and 12.7 that is three Years and a part the former Date ended before the Sanctuary was defiled but during this second Term the daily Sacrifice was discontinued 3. Another Time set is one thousand two hundred and ninety Days Dan. 12.11 which ended at such Time as God's Altar was rebuilt and God's true Worship was restored by Judas Maccabeus And 4. Forty five Days more are added to the number aforesaid making them one thousand three hundred and thirty five Days Dan. 12.12 which forty five Days overplus ended at the Death of Antiochus most joyful Tidings to God's poor persecuted People for notwithstanding Antiochus's pretended Repentance c. we are told of 2 Maccab. 9.13 28. and Chap. 11. the Jews could have no Confidence in the Words of such an Hypocrite but his Death did fully free them from all their fears of him Yet may we not expect to find any such set Times of Antichrist's Persecution to be set down upon Record by Daniel the Old Testament Prophet no that Work was reserved for John the Divine in the last Book of the New Testament Wherein the number of the Beast or Antichrist's Name carries a marvelous Harmony with these numbers in Daniel for the number of that Man of Sin is said to be six hundred and sixty six Rev. 13.18 now twice six hundred and sixty six make one thousand three hundred and thirtȳt two and three Years and an half make up Daniel's number which is one thousand three hundred and thirty five compleat c. Remark the Fourth Dr. Willet hath most learnedly answer'd great Graserus his great Arguments wherein he contends to prove that this Prophecy of Daniel doth Literally and Historically concern the Roman Antichrist and not this Mad Antiochus The Discourse is extended into ten large Exercises too long here to Epitomize and therefore must I refer the Reader to Dr. Willet's Appendix to his Hexapla upon Daniel page 495 to 520. As likewise to Mr. Joseph Mede's Works who makes the History of the Type Antiochus to lead us by the Hand to understand the Mystery of the Antitype Antichrist that grand Head of the Apostasy in the last Times foretold 1 Tim. 4.1 c. bringing in the Doctrine of Daemons the forbidding of Meats and Marriages c. He shall magnifie himself as Antiochus did Dan. 11.37 Above all 2 Thess 2.3 4 to ver 10. Rev. 13. per totum and Rev. 17.3 c. as to Antiochus's Magnuzzim Heb. the God of Forces which he worshipped Dan. 11.38 the same Mr. Mede most excellently Interprets the Daemons or Tatelar Saints and Angels which Antichrist worships together with our Lord Christ in the Romish Church Nor is this any Novel Opinion for many of the Fathers make this Magnuzzim the Idol which Antichrist should Worship So that none comes nearer the Truth among many other Conjectures than Mr. Mede Much more of this abstruse Point the Reader may find in my Discovery of the Person and Period of Antichrist A little Book which Dr. Thomas Goodwin approved and promoted while he lived c. Apocrypha CHAP. II. Luke III. AS the first Means better than the doubtful Books of the Apocrypha for demonstrating the State of the Jewish Church in that Interval betwixt Nehemiah and the Messiah was Daniel's Prophetick History of Divine Infallible Inspiration As before all along in Chapter the first out of the Old Testament So this second Chapter produceth the like infallible Evidences concerning the same Subject out of the New Testament equally of Divine Authority with the Old Namely out of the Genealogy of Christ Recorded in Luke Chap. 3. yet with this difference betwixt Daniel and Luke the Prophet relateth the Things that befel the Jews without the naming of their Persons but this Evangelist Names only the Persons that succeeded from Time to Time without any Narrative of the things that befel them Remark the First 'T is the concurrent Judgment of Learned Men that Daniel doth not only Prophetically declare the things which occurred the Jewish Church until the first coming of Christ though they did not fall out as some say until three hundred Years after Daniel's Day but also the things that would occurr the Christian Church in the last Days how she should be mostly afflicted by Antichrist as the Jewish had been by Antiochus yet shall she be fully delivered by Christ's second coming Thus Cyprian was wont to Comfort his Christian Friends in his Day with these Words Veniet Antichristus fed superveniet Christus Antichrist will come but then Christ will come after him and overcome him Thus he Interprets Dan. 12.1 2 c. At that Time that is in the last Days and toward the end of the World shall Michael stand up c. N.B. Antichrist was not revealed in Cyprian's Time which Helvicus computeth the second Century betwixt two hundred and forty and two hundred and fifty Years after Christ which was long before that Revelation of the Man of Sin Now when Michael or Christ had made this double discovery unto Daniel both concerning the Malady and Remedy of the Jewish and of the Christian Church then giveth He Daniel to his great Comfort a fair and favourable Dismission out of this Life before the former of those two Confusions come upon God's Church Dan. 12.13 telling him Thou shalt Dye not only without fearing or feeling those troubles but also in a firm Faith both of the Church's glorious Deliverance and of his own blessed Resurrection out of the Dust of Death to an Everlasting Life after thy Soul hath rested in Abraham 's Bosom and thy Body hath got its sweet sleep in the Grave as in a Bed of Down then thou and all the Just shall have full joys beginning here some say for 1000 Years but compleated in Heaven eternally Remark the Second The Interspace betwixt the Second Temple and the Birth of Christ containing about 500 Years is filled up with Three Dynasties saith Dr. Prideaux the First is The Dukes or Chieftains in number 14 all Recorded by the Evangelist Luke under the Infallible Conduct of the Holy Spirit 's Inspiration Luke 3.23 24 25 26 27. This he doth by Ascent from the Mother of our Lord the Virgin Mary up to Zerubbabel the Builder of the Second Temple N. B. Matthew's Genealogy of Christ Matth. 1.1 2 c. is made by Descent from Abraham and so from David c. that Joseph tho' not Christ's Natural but only his Legal Father as being Marry'd to the Virgin Mary might appear to be of David 's Line of whom the Messiah was to come for the Jews Conviction tho' he was but his supposed Father But Luke runs up Christ's Genealogy by his Mothers side even as high as Adam and
not undertaking this hazardous Voyage without his express Precept so they safely lay in the Arms of Christ's protection and so long as he keeps the Insuring-Office the Devil himself could not harm them without their Lords-permission And 3. Their vain Imaginations If the darkness was not so condensed as to hinder them from beholding the Spectrum they might also have seen and known their Saviour had they trusted in him and their senses not been disturbed by their fancies and fears which were now got above their Faith when they should have been below Psal 56.3 Gen. 15.1 Thus it is with the Church things seems to go backward ere they go forward though Christ be come Duplicantur lateres venit Moses when the tale of Bricks were doubled then came Moses 12. As the Disciples deserved reproof for their misbelief yet Christ pities and pardons their perplexities and passions speaks good words and comfortable to them saying Be of good cheer it is I be not afraid 't is no nocturnal Bug-bear but your very Saviour in whose presence ye have no just ground to fear your extremity is my opportunity I am that I am Exod. 3.14 Hereupon they desire him to come up into the Ship when he had made them able to know it was he that spake as he ever doth to his own People John 6.21 N. B. Note well Thus Christ covers our mistakes we think sometimes he is mad as Mark 3.21 when he exercises us with harsh Providences though he do all things well Mark 7.37 They mistook him for a Spirit not only now but after Luke 24.37 till he had convinced them by both being touched by them and by his eating with them v. 39.42 nor was this the only time of Christ's seeming to go from them Mark 6.48 for he did so Luke 24.28 only that they might invite him both times let us do so also c. 13. As still Peter must be tryed for asking a sign and Christ must be entertain'd tho' at hand before the Storm cease c. N.B. Note well So we still hanker after signs and invite him not earnestly to a constraint c. were this done the Sea would be calm and as soon as Christ sets his foot upon the Ship she would immediately be at Shore Our Jesus sets his foot upon the proudest Waves of wickedness as did Joshua upon the necks of his loftiest Adversaries Josh 10.24 Christ is not far off Acts 17.27 Rom. 10.6 c. constrain him to come in and he will bear the Ship more than she bears him so can lift her into the Haven of Hope No sooner is Christ come into any heart but presently Conscience is becalm'd Lust is our Tempest while we love the Lord we with Peter can walk on the Waters but when we love the World then begin we to sink yet if then we cry to Christ he hath an helping-hand for us c. The Romanists applaud this fact of Peter but Pareus shews he believed not without a sign as the rest did and had it but with a check v. 31. Mat. 14. CHAP. XXII NO sooner were Christ and Peter come up into the Ship Mat. 14.32 but the Wind ceased as if it had been weary with blowing so big and boisterous out of the Devils mouth and now desired rest after its hard labour as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Then both the Tryal and Trouble of the Disciples and Mariners ended together and most happily ended both in the Increase of their knowledge and in glorifying God ver 33. They all came and worshipped him as the Son of God not by Creation as Adam Luke 13.38 and as the Angels Job 1.6 nor by Adoption as all Believers John 1.12 and 1 John 3.1 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. By Eternal Generation Prov. 8.22 And 2. By Personal Vnion Psal 2.7 This new Experience of Deliverance from the danger of death made a deeper Impression upon the Disciples spirits concerning Christ's Divine Power and Godhead than his miraculous feeding of 5000 with five Loaves had done for then were they not in any imminent or eminent danger of dying as here therefore being then secure they considered not so well that Miracle Mark 6.52 N.B. Note well We are more teachable in Adversity than in Prosperity especially if God illuminate our minds then Now when Christ had brought the Ship safe to Shore over the Bay betwixt Bethsaida from whence his Disciples launched out and Capernaum not to the contrary side of the Lake but only cross that Bay or Bosom on the same side therefore 't is said the People whom he had fed with the Loaves here did before follow him on foot from Capernaum to Bethsaida John 6.1 Mat. 14.13 and Mark 6.32 33. and came up to him in Bethsaida's Desart where he fed them And now when his Disciples return by Sea again they are said to go over to Bethsaidâ—â— Mark 6.45 and from thence to Capernaum John 6.17 coasting still upon the same side yet met they that astonishing Storm tho' they pass'd not over the Lake to the other side beyond Jordan aforementioned But that which is highly remarkable here is that these very People which had footed it after Christ from Caperndum to Bethsaida over a Bridge near Tiberias yet they return in Ships back to Capernaum that they might ' meet with their bellies-filling Jesus so much the sooner John 6.22 23 24. and they meeâ— with no Storm in their Voyage as the Disciples had done to teach us that the World sails with fair gales of Wind when the poor Church is tossed with Tempests Isa 54.11 as also that the greatest Graces must expect to encounter the greatest Exercisâ—â— Now Christ is got to Genezareth supposed to be the same Countrey with Cinneroâ—â— Josh 11.2 19.35 however out of Herod's Jurisdiction where he wrought his next Miracle of healing all the Sick in that Countrey by their only touching the hem of his garment Mat. 14.34 35 36. and Mark 6.53 to the end wherein we have these following Remarks 1. Our Lord went about doing good Acts 10.38 healing every where such as came 〈◊〉 him yet harming none no not such as were refractories any where no not in obstinate Samaria Luke 9.53 56. Though his Apostles did strike dead those two Lyars against the Holy Ghost Acts 5.5 10 and did strike blind that Sorcerer Acts 13.11 by their gift of Miracles but we have no such Instance in Christ the giver thereof The 2d Remark is A People that have blown upon the Gospel are more unkind to Christ than they that have not had it before Thus Christ's own Countrey-men Nazareth reject him and resolve to break his neck Luke 4.29 when this Genezareth an Emblem of the Gentiles Conversion do kindly receive Christ and acknowledge him the Messiah and they rejoyced at his coming amongst them c. The 3d Remark is Oh the matchless candour and kindness of Christ to all commers to him He heals all promiscuously here
If any Man think to War against the Justice of God with ten Thousand supposed good Works Gods Justice will War against that Man with twenty Thousand really bad Works and overcome him Whoever dare come riding to Christ upon the Dromedary of good Works Christ will say to such I know ye not depart from me ye Workers of Iniquity Math. 7.23 and so be sent empty away 'T is best coming to Christ as Abigail to David saying Let thy Hand-maid be a Servant to wash the Feet of thy Servants this is more meet than to be made thy Queen 1 Sam. 25.41 or as Mephibosheth said to him Will my Lord look upon such a dead Dog as I am 2 Sam. 9.8 The Third Reason to prove the Insufficiency of Moral Righteousness for Mans Salvation is because as Mans first sinning lay beyond him and without him in Adam so Man's full satisfying of Gods Justice for his sinning lies beyond and without him in Christ The first Adam brought all Mankind into Captivity to sin to misery and to Death it self as he was the publick Person and Representative of the whole Race just as a Parliament Man represents his whole Country for which he acts in the grand Counsel of the Nation and so whatever he doth is looked upon as done by them all Thus also the Scripture speaketh as by one Man sin entred into the World and Death by sin and so Death passed upon all Men because all have sinned to wit in Adam Rom. 5.12 Therefore no Man no not the most Refined Moral Man can become his own Redeemer out of this Captivity This is the Work appointed by God for the second Adam whom Jacob calls his Redeeming Angel Gen. 48.16 the Lord Jesus is the other publick Person who Represents likewise all that are chosen in him and delivers them from Wrath to come 1 Thess 1.10 and this is the principal Scope of the Apostle's Arguing in his comparing those two publick Persons the two Adams together shewing at large how the whole Malady of Mankind came by the first Adam and the whole Remedy came by the Second Rom. 5.14 to the end And again the same Apostle argueth to the same purpose saying Since by man came Death by man came also the Resurrection of the Dead For as in Adam all Dye even so in Christ all that are united to him and found in him Phil. 3.9 shall be made alive 1 Cor. 15.21 22. Thus it plainly appeareth by these and many more Scriptures too long to relate that our Blessed Mediator is the only Redeemer of Mankind and that it is impossible for the best of Men to redeem themselves c. Many more Arguments and Reasons might be added to Demonstrate this great Truth which I shall only name As Fourthly The great Doctrine of Repentance ought to be Preached unto all Men both to those that are merely Moral though attained to the highest Degree of Philosophical Morality such as sundry Pagans Cato Seneca Plato c. did shine within the Eyes of the World as well as to those who are notoriously defective in their Morals and are exceeding gross in their ways of Immorality Now these latter are easilyer convinced and reduced to Repentance than the former having no Reed of his own Righteousness to lean upon I have in my Ministry found it hard work to unbottom a mere Moralist c. And it may be added Fifthly That our Lord hath commanded every Man to pray Forgive us our Sins Luke 11.4 which are call'd our Debts unto Divine Justice Mat. 6.9 12. now seeing All men have sinned both Jew and Gentile Rom. 3.9 23 There is no man that sinneth not 1 Kin. 8.46 no not the most Moral man in the World If any say so they deceive themselves and the truth is not in them c. 1. John 1.8 9 10. Who can say I have made my heart clean I am pure from my sin Prov. 20.9 some indeed as the Pharisee Luke 18.11 and the Young Man Mat. 19.20 may say so proudly but there is none that can-say so truly save the sinless Son of God John 8.46 which of you convinceth me of sin Pilate his Judge saith I find in him no fault at all John 18.38 he was like Man in all things sin only excepted Hebr. 4.15 1 Pet. 2.22 Where is boasting then Rom. 3.27 seeing all Men are sinners and have need of a Saviour to purchase a Pardon for their sins No Moral Righteousness can save fallen Mankind c. N. B. Note well This is an Observation worthy of all Acceptation that all the Holy Prophets of the Lord yea and the Holy Lord himself were slain by the Jews who made their boast of the Law Rom. 2.23 chiefly because they all unanimously taught that Mans Salvation must be looked for by the free grace of God in Christ and not by the Law of Works c. Thus having done with the Priest in the Parable the Second Physician of no value was the Levite Luke 10.32 where it is said he passed by this sad Object also what is meant by this Levite there be various glosses as well as upon the Priest here omitting all others I mention but that one which interprets this Priest to be Angels and this Levite to be Men and though both Angels and Men behold this Miserable Man dismounted stripped and wounded c. yet neither of the two hath either Will or Power to help him c. but the soundest Sense in my Sentiments is that of Formal Holiness which carries a Correspondency to the Ceremonies of the Levitical Law and which cannot save a Soul out of the State of Sin Enquiry the Frst what is this Formal Holiness signified by the Levite Answer 'T is an outward profession of Religion without the inward power thereof Such a formal professor this Levite seems to be who was more for the Cerenony than for the Substance of Religion Possibly he as well as the Priest might fear Legal Pollution for the Ceremonial Law forbad such to touch the Dead Levit. 11.8 Deut. 14.8 not only the Dead Carcase of unclean Creatures but also the Dead Body of a Man slain in the Field as he might suppose this Man to be Numb 19.16 but the Legal strictness and niceness of this Levite was an Iniquity for the Man was but half Dead therefore to shew Mercy in saving the Life of the Man was his Indispensable Duty by Gods Law Love thy Neighbour as thy self in doing all Offices of Love for him in Distress Isa 58 6 7. whereas he was one that David complaining of such Fail Friends as standing aloof and afar off in stead of helping c. Ps 38.11 Enquiry the Second How may this Formal Levite who hath only the Form and not the Power 2 Tim. 3.5 be discovered Answer By these few following Characters as 1 he is one that is more zealous for the Ceremony than for the Substance of Gods Law whereas Ceremonial Duties should always give place to
made God himself become a Debtor to him for his Works of Supererogation and as if he now insulted over our Saviour being but a Trivial Teacher who could not call him out to a Lecture beyond the Law c. Though he lack'd not a loud lye in proclaiming himself to be without sin which never any Patriarch or Prophet did yet lacked he the quieting of his own Conscience which all his conceited Righteousness could not becalm for this Yonkster notwithstanding all his supposed Merits still cannot be quiet but must rise up run and ask 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What lack I yet Therefore Christ at last cuts this Coxcomb quite with a personal and particular precept such as was that to Abraham for killing his Son Go sell all and give to the poor then come take up my Cross and follow me This Tryal made him troubled turn his back of Christ who might have his Heaven to himself for him he had a Months-mind to Heaven and cheapens it but was not willing to go up to the Price of it that thorough Sale of all choaked him he liked no such Terms so being Wodded and Weaged to the World Renounces Christ rather than it and so do all Worldings that do Trust in their Wealth they are the Camels and Cables that cannot pass through the Needles Eye Mar. 10.24 CHAP. XXVIII Tidings of Lazarus Sickness CHRIST all this time had been beyond Jordan working Miracles and wording Oracles now Lazarus whom be loved falleth sick his two Sisters Mary and Martha send a Messenger to him while be was beyond Jordan to intreat his presence with their Sick Brother and to return to Bethany where he had lately been before Luke 10.38 39 40. Upon this Invitation he prepareth for his Journey over Jordan into Judea again and yet stayed two Days in the place where the Messenger found him John 11.3.6 And where he delivered the Parable of the Labourers in the Vineyard which is Recorded only in Matth. 20.1 to 17. And not in any other Evangelist the Scope whereof was to Illustrate Christs last words Many that are first shall be last c. Matth. 19.30 and to prevent Peter c. from being puffed up with a preconceit of their promised great Reward ver 28 29. Christ herein cautions them that such as place Confidence in the Merits of their Works as forsaking all c. and call for their Wages before they had well entered into their Work as Peter c. What shall we have c. ver 27. May be placed in the lowest place by the Lord who giveth Eternal life out of free grace not of Debt or Merit For the purport of the Parable holds that such Labourers as had been longest Labouring in the Vineyard and therefore had the highest Estimation of their own Labours yet were last taken notice of least Esteemed yea Rebuked as Adversaries to free grace and daring to Expostulate with God about Justice Whereas those last labourers were first paid because they trusted not in the Merit or Worth of their own Works but in the free grace and goodness of God when the other as Murmuring Merit-mongers are turned off with this Taunt Tolle quod tuum est vade take thy penny and be packing Christ Gods Steward and the Judge of all doth Distribute his Wages for his Work with a most singular Demonstration both of his Justice so that none shall receive less than was promised and of his Mercy so that all shall receive more than they Merited for although this penny be not absolutely Eternal Life it is that Gratuitous penny given to the last Labourers for it is called the Free gift of God Rom. 6.23 Eph. 2.7 8. and many more shewing Salvation is not due by Debt or is Gods pay for our pains as here Reward or Wages for Work but is altogether from free grace What ever the penny signified it was something that gave content to the Contractors for undertaking Vineyard work it was that for which each of them followed Christ whether it were for Meat perishing or for Meat induring John 6.27 Indeed all the Antient Fathers except Basil take this penny to signifie Eternal Salvation because 1. Denarius ex Decem was of the value of Ten usual pieces of Money to shew Eternal Life is worth Ten Temporal Lives 2. The round Figure in the Roman penny signified Eternity which hath no End 3. The Stamp and Sculpture upon it was the Kings Image noting our being made like God then 4. The Silver piece had a Lustre and Splendour upon it to denote the glory of our Bodies then as before of our Souls Yet Basil Interprets it some Reward of this Life and this one Mans Interpretation agreeing well with the Scripture of Truth and with the Analogy of Faith may have more weight than all the other whose Sense makes all workers in the Visible Church to be Saved or none are so but the Elect only or all shall be saved and that by the Merit of their Works and all shall be equal in the Wage of Eternal Life and so none shall be first or last contrary to Scripture The Scope of this Parable is only to be pressed as also of other Parables lest Blood in stead of Milk be squeezed out of them c. After this Parable Christ begins his last Journey to Jerusalem to the Eating of his last Paschal Lamb or Passover but especially to the offering up of himself the Lamb of God for taking away the sins of the World At his first setting forward from Jordan to Judea he acquaints his Disciples apart of his approaching passion at Jerusalem as he had done before Matth. 16.21 and again Matth. 17.22 c. For they must be the Witnesses both of his Omnisciency in foreknowing it and of his voluntary laying down his Life in venturing thither where he knew his Death was designed Matth. 20.17 c. Mark 10.32 c. Luke 18.31 c. 'T is said expresly He went before them Mar. 10.32 As most willing to walk that way which went to his suffering work this Amazed the Disciples to behold him walking like a Couragious and Undaunted Captain before them rather desiring than fearing Death This fortitude they more than Admired in their Amasement at their Magnanimous Master and themselves being pusillanimous were Affrighted at his bold Adventure upon his unavoidable Danger therefore desire they him to stay beyond Jordan where he was then safe rather than Expose himself to his Implacable Adversaries in Judea again saying as soon as they could overtake him in their Trembling pursuit after him they said John 11.7 8. Where this same last Journey to Jerusalem is Recorded also Master The Jews lately sought to stone thee and wilt thou go thither again This was their Preposterous Advice from their own Timorous Carnality which naturally startles at and declines the Cross And indeed N. B. Note well 'T is no more than Duty to Decline it when it lies not betwixt us and
Weeping and Groaning before he put forth the power of his Divine Nature in Raising Dead Lazarus That by these two signs he might be the better believed to be both God and Man Yet these Human Passions of Groaning and Weeping were no otherwise in Christ than as clear water in a Chrystal Glass without any Mud of Sin at the bottom John 14.30 The Tempter may shake the Glass yet not Jumble the Liquor and the same Tenderness he had then towards the Afflicted upon Earth he Retains still in Heaven for he lost no Compassion by being glorified Acts 9.4 c. N. B. Note well The Effects of Sin that brought Death into the World even upon the best and such as Christ loved are so woful as put our Lord upon Groaning twice here ver 33 38. and upon Weeping once here ver 35. and twice elsewhere Luke 19.41 and Heb. 5.7 We never Read that Christ laughed for the misery of fallen Mankind did not Administer any occasion of Laughter to our Blessed Mediator which shews that though it be not unlawful to laugh for a Wise man may do it Prov. 29.9 And there is a Season for it Eccles 3.4 Yet should we find more matter of mourning and groaning than of Foolish laughter as our Lord did in this evil World yea such was the burden of Sin to Christ that not his Eyes only were Fountains of Tears or his Head Waters as Jeremy wished chap. 9.1 But his whole Holy Body burst out into a bloody Sweat and was turned as it were into Rivers of Blood Luke 22.44 And shall not Sin cost us a Groan or a Tear c. That cost Christ all this for us Now follows the Miracle it self introduced by several Censures upon our Lords Passion ver 36 37. The Servants that Attended Martha and Mary must shew him where Lazarus lay ver 34. not because Christ was ignorant of it for he that knew he was Dead knew also where he lay this was done that none might suspect any Cheat or Collusion therefore are those Servants also bid to Roll away the Stone ver 39. Which was no easie work as Mar. 16.3 It being great to cover the Stench of the Grave hereby became they Witnesses of the Truth of the Miracle for had he been Raised with the Stone upon him he would seem rather a Spectrum than a Real man N. B. Note well Thus every Sinner lies under the Condemnation of the Law and under an unbelief of the Gospel when Christ comes to raise us up to newness of life c. but Martha had like to have Marred the Miracle by her unbelief ver 39. Christ Corrects her saying ver 40. 't was the better that he stank for therefore the power of Christ would be the more manifested then Christ falls to Prayer and brings Praises in his Hand as sure to speed so must we Phil. 4.6 and Ps 65.1 Herein Christ Demonstrates to the Spectators the unity of his Essence and will with the Father so not to be charged with Blasphemy ver 41 42. Wherefore that his own Divine power might appear he saith Lazarus come forth ver 43. not I pray thee O Father let Lazarus come forth Had this Voice of Christ been directed to all the Dead they had all immediately Risen as sure as they shall do at the last Day and as he did here ver 44.3 The Consequents of this were some Believed ver 45. but others were hardened and called a Counsel Conspiring to kill Christ ver 46 47 c. In this Cursed Council or Sanhedrim stood up Cajaphas and falls fowl upon his fellows as if all the Assessours had been but Asses to him saying ye know nothing at all c. and belching out that Brutish and Bloody Sentence that one man must dye for the People c. as if Evil must be done that good may come of it contrary to Rom. 3.8 This he spkoe from a Politick principle to secure their State yet God spake in him as through a Trunk and as the Angel did in Balaam's Ass as well as in himself John 11.49 50 51 52. Then passed the Decree for Prosecuting Christ grounded upon a pretended fear that these Miracles of his making such a Concourse of Multitudes after him would move the Romans to Assault them as Revolters c. ver 48. Which indeed they did after they had killed Christ whose Blood according to their own Imprecation and the thing that they feared came upon them and upon their Children Thus had the Envious one so blinded their minds with his black Hand held before them that those very Miracles which should have been Means and Motives to their Believing they wretchedly perverted to their own Destruction Upon the Publication of this Diabolical Decree Christ withdraws to Ephrem ver 54. an obscure City declining their Fury till his appointed time came which was now at hand ver 55. Therefore though the Sanhedrim by the Instigation of the Pharisees c. had published a Proclamation to discover-where he lurked which none did save Judas only ver 57. yet within six days after the Passover he in despight of all returns again to Bethany Joh. 12.1 Where Lazarus was not afraid to Entertain him but will freely venture that life for him which he had so lately received from him And though Lazarus was a Trophee of Christs Victory over Death yet would not our Lord carry him along into the place of his Retirement that he might avoid all shews of Ostentation but here he left him and here he found him Here he Refreshed himself in Feasting with his fast Friends before he gave up himself into the Hands of his Blood thirsty Enemies Here also did Mary Magdalen called so from Magdala a Town hard by to which she had been Removed by Marriage but now being a Widow Returned to her Brother Lazarus Spare no Cost to Anoint her Saviours feet again as she had done before at her first Conversion Luke 7.38 This Oyntment of Spiknard was both Costly the Thief Judas could quickly compute it worth 300. pence c. and very fragrant as Cant. 1.12 Yet was it the Savour of Death to that Traitor-Disciple ver 3 4 5. Who imended to fill his own Bag while he pretended Compassion to the Poor ver 6. For Christ would not Distract his other Disciples in their work with keeping the Bag but committed it to Judas who till he bare the Bag and became Master of the Mony saith Tertallian behaved himself honestly but afterwards such a Divelish Humour of Covetousness haunted him and had power over him that rather than his Trade of taking should fail he would Sell his very Saviour as he did a little after this N. B. Note well a most dolefull blank Bargain wherein saith Austin Judas the Seller Sold his Salvation and the Jewish Sanhedrim the Buyers bought their Damnation This covetous Caitiff had often heard his Master tell of his Approaching Death he therefore designing to Desert that Service of a
Reflections three several times N. B. Note well 1st The First was Luke 4.23 Physician Heal thy self This Objection against him he knowing their Thoughts doth Anticipate and Answers saying I know you will surely say thus that is Go heal thy own Country Nazareth Alas their Unbelief did Incapacitate them for his Miracles and Oracles 't is said He could not do any Mighty Works there Mark 6.5 Mat. 13.58 He could not because he would not for their Vnbelief as it were transfused a kind of a Dead Palsie into the very Hands of Omnipotency it self yet Christ himself must bear the blame of their Sin The despising of Christ turns to the disadvantage of the despiser and as God manifests himself in mighty works to the Believer so he hides his Power from the Misbeliever N. B. Note well 2d The Second time of such Reflections was Mat. 16.22 23. When Peter took upon him to teach his Teacher saying Master spare thy self c. that is do not thou suffer thy Adversaries so to Abuse thee as thou sayest they will c. This was Simon 's carnal Wisdom which is at enmity with God's Will Rom. 8.7 natural Wit will stumble at the Cross not knowing its Appointer nor its Tendency to God's Glory and Man's Good therefore will it be presumptuously prescribing of Divine Wisdom and Correcting the Sun by its fallacious Dial Yea may Rise so high as to make Opposition both to God's Dispensation and to Man's Salvation as Simon Peter doth here that he might not be involved in his Masters Sufferings But Christ so loved to work out our Redemption that he could not bear with his own dear Disciple that disuaded him from it but was even straitned till it was Accomplished Luke 12.50 hereupon our Saviour smell'd Satan in Simon 's Corruption which was puffed up by the Tempter from his late Exaltation by his Master ver 16.18 and this hindrance of Christ's Passion even from a Godly Man as Peter was became an offence to our Lord. N. B. Note well 3d How much more when this was done the third time from Wicked Men as here who said to him Save thy self as Simon had said to him Spare thy self no doubt but the Devil was in both these sayings for what he cannot do immediately by himself he will essay it by Instruments and Sin whether in the Godly or Wicked will serve Satan's turn As those Wicked Railers took up the false Accusations about destroying the Temple c. for which Christ was unjustly condemned As if those depositions had been true So they ground their Mockings upon that Basis that it was alike easie to build up the Temple as to save himself Mark The Third Mocking matter was If thou be the Son of God come down from the Cross The Devil spake these words through those blasphemous Mouths that the price of Man's Redemption might not be paid had Christ come down from the Cross as they commanded and so we all have still remained Satan's Captives If thou be the Son of God c. They think it impossible that the Son of God can be Crucified thus the World thinketh that the Cross and Christianity cannot possibly consist together no wonder if the Adoption of God's own Children be so oft obscured and questioned through the Tempter's Buffetings Satan would still persuade the Saints and Servants of God that they cannot be his Sons if Sufferers as if carrying the Cross and Communion with God were two inconsistent things but the Scripture of Truth saith otherwise For God hath no Son that he Correcteth not c. Heb. 12.6 7 8. He had only one Son sine flagitio without Gorruption But not any one Son sine flagello without Correction Though the Lord Jesus was the Son of God yet was he Crucified for this was the very work for which the Son of God took upon him our Nature and came into the World to die as the Son of Man Mark The Fourth Mock was He saved others himself he cannot save still worse and worse as the Hearts and Mouths that spake the mocking words were worse and worse Out of the Abundance of the Heart the Mouth speaketh Mat. 12.34 for the three foregoing Mocks came out of the Mouths of the Passengers the common People who yet were such Fools as to shoot those Bolts that were framed for them in the Saâ—hedrim's Forge as is aforesaid But these cutting and killing words He saved others c. came out of the Mouths of the Chief Priests c. Mat. 27.41 42 43. who should have known better things Corruptio optimi est pessima they were the worse because their Gifts Place and Office should have made them better but here God brands them for their Mockings in an higher degree than their Tools had done and more Insolently Insulting over a Dying Jesus 'T is probable those Priests expected or at least feared that Christ would deliver himself from the Cross by a Miracle therefore did they most malitiously set some to sit down and watch him ver 36. That if it were possible those Watchmen might disappoint his dlawing the Nails which fastened him and so deliver himself which when they saw he did not then did they fall upon this insulting over him as an Impostor scornfully upbraiding him with saving others whereas they should have thankfully Acknowledged God's Goodness therein N. B. Note well It may not be omitted to observe here the over-ruling Power and Providence of God For though humane malice provideth a Guard of Watchmen to secure Christ upon the Cross yet Divine Wisdom ordered it so that seeing the Son of God must not save himself as they bad him but suffer death â—according to the Eternal Decree and Covenant betwixt the Father and the Son these very Watchmen must be Witnesses of the certainty of Christ's Death which may certifie us not only of the reality of his Dying contrary to the lying Legend of Mahomet's Alchoran as above but also of his compleating the full payment of the Ransom for our Sins Thus while Christ's Enemies are most maliciously acting their worst against him the great God who is higher than the highest over-powers and orders these same Actings to be most highly for him so God overshoots the Devil in his own Bow And though those Priests here knew Christ's Miracles in saving others as they acknowledged in this their taunt yet did the light and lustre of his being a Saviour of others so dazzle them that they could not see Wood for Trees for his miraculous saving of so many was a manifest evidence that he was the Son of God and that by the same power he could have saved himself also nor did they understand that those present Sufferings of Christ upon the Cross was now the proper and peculiar work of a Saviour more than in any of his Miracles for not his Miracles but his Sufferings are the Price of our Redemption as is at large abovesaid besides those Priests were so blinded that they
pleasure not at Death's demand N. B. Note well Now it was that Death as the Bee lost its sting upon Christ and can sting no more but hath quite lost its Victory through Christ's Death 1 Cor. 15.54 55 56. Christ hereby hath delivered us from the commanding power of Sin from the condemning power of the Law and from the conquering power of Death Though the redeemed in Christ do die yet can they not be kill'd with Death as Jezabel's Children were Rev. 2.23 the second death hath no power over them Rev. 2.11 20.6 14. 21.8 Our Lord 's strong voice may be the more wondered at considering how he was spent with blows blood c. yet now it was the loud voice of his Triumph over Death c. There be yet four Miracles behind to be discoursed briefly upon all wrought wonderfully by a dying Christ upon the Cross by the power of his Deity The Fourth Wonder is The Rending in twain of the Vail of the Temple from the top to the bottom which the Evangelist puts a Behold upon as a thing very wonderful Mat. 27.51 and as wrought by the force of Christ's last loud cry ver 50. then the Angels Presidents of the Temple departed from it as Jerom saith As Christ's last cry upon the Cross was the sign and symptom of frail Man dying so his promising of Paradise-Happiness to the Penitent Thief was a clear demonstration that he was also the Great God Living for none hath the Key of Paradise but the Great God only Nor did our Lord only demonstrate his Deity as above while he was yet living and while his Humanity was in the way of dying But also when he was verily dead and had given up the Ghost he still declares himself to be a Wonder-Working God in all the following Instances whereof this of Rending the Temple's Vail in Twain c. was the first wonder after his Death The distance of the Temple from the place out of the City where Christ was Crucified could not exempt it from the stroke of this Wonder-working Hand when those wretched Priests had made that House of Prayer a Den of Thieves this Vail now Rent was the Partition-Wall that divided betwixt the Holy Place or the Priests-Court and the Sanctum-Sanctorum into which the High-Priest entered only once in the year Exod. 26.31 33. 1 Kin. 6.19 21 31. 2 Chron. 3.14 c. Heb. 9.3 4 6 7 8 c. N. B. Note well This Wonder to wit of rending this Mid-Wall was wrought upon a threefold Account 1st To shew that Christ's Death was the Accomplishment of the Levitical Law and that now all the Ceremonies thereof were rent down and done away 2dly That now by the Gospel sealed up in his Death a new way to Heaven was opened Heb. 10.19 20 21 22 c. And 3. To shew that the Mid-Wall of Partition betwixt the outward Court of the Gentiles and that of the People of the Jews was broke down by the death of Jesus Eph. 2.14 15. This Vail is call'd the Separation betwixt the Prophane Place and the Sanctuary Ezek. 42.20 Now the Ceremonial Law should no longer divide those two but Christ became the blessed Cement to unite all believing Jews and Gentiles into one Gospel-building himself being the knitting Corner-stone c. The Fifth Wonder Christ wrought upon the Cross which is the second after his Death was the dreadful Earthquake Mat. 27.51 now that our Lord was dead as to his Man-hood he still letteth forth the Power and Glory of his God-head more than he had done before and whereas he had shewed himself the Lord of Heaven by causing an extraordinary Eclipse of the Sun and covering the whole face of the Firmament with a Curtain of Darkness So now he appears to be Lord of the Earth also by causing it to shake and tremble As the Heavens had given their Testimonial and Acknowledged their Homage to his Lordly Dominion over them in hiding their Glory while their Lord was Suffering Shame So the very Earth here payeth her Respect and Reverence in an humble Submission to her Almighty Landlord in her Trembling before his powerful Presence when the Lion that King of Beasts doth Roat all the Beasts of the Field do Tremble Now did this Lion of the Tribe of Judah roar with a loud Voice and we may well suppose what a Trembling seized upon those Beasts of the Temple the Christ-Killing Priests when they saw the Vail of their Temple Rent in Twain from top to bottom at their hastening now to their Evening Sacrifice Thus well prepared with the Tincture of this Innocent blood more especially when they felt that sad sight seconded by an Earth quake this could not but cause an Heart-Quake and a consternation in them fearing that the Earth might now cleave Asunder and Swallow them all up as it had done Korah's Company of Conspirators these as well as they being now become a Burden too heavy for the Earth to bear and as weary of them would bury them quick This Earthquake might also predict the performance of what God had promised that Christ would shortly shake not only the Earth once more as was done in Sinai at the Promulgation of the Law but even Heaven also by the Gospel Hag. 2.6 7 Heb. 12.26 27. especially when the desire of all Nations shall come and shake all Wickedness out of both the Heavens of Church and the Earth of State and then give those promised New Heavens and New Earth wherein dwelleth Righteousness 2 Pet. 3.13 The Sixth Wonder was the Rocks were Rent Mat. 27.51 where the first word Behold doth spread it self over all the parts and several parcels of all those Miracles mentioned in that verse Behold the Vail was Rent c. Behold the Earth did Quake and Behold the Rocks were Rent to denote the marvellousness of those things and mostly in this because herein Rocks are rent by the Rock and one Rock rendeth many Rocks the Rock that rent the Rocks was Christ 1 Cor. 10.4 he was the creating Rock Deut. 32 4.31 1 Sam. 2.2 2 Sam. 22.2.32 that rent all the other created Rocks c. This was a Work of greater difficulty to rend the Rocks than it was to rend the Vail c. yet the Power of the Death of Christ doth effect this Work of Difficulty N. B. Note well To shew that no Heart is so hard and rocky but the vertue of Christ's Death can rend it into Repentance Though those Christ-Killers had made their Hearts as hard yea harder than an Adamant Zech. 7.12 yet when their time of love came Ezek. 16 8. their Month of Christ's finding them Jer. 2.24 and when the Hammer of God's Word Jer. 23.29 began to beat upon them as Animated and Actuated by the power of his Death oh how kindly did their Hearts Thaw Break and Melt into Tears and Tenderness Acts 2.36 37. with 41. 4.4 When Moses smote that Rock upon which God stood with his
c. after the Syriack-Tongue then in use Mark 15.34 The occasion whereof was this Our Lord about the end of the three hours Darkness and a little before his own Death being now under the full Weight of the Curse due to our sins now burdening him as our Surety Heb. 7.22 and finding all sensible consolation both from Heaven and Earth now withdrawn from his Humane-Nature breaketh forth into this sad Exclamation most heavily Representing the deplorable case of his undertaken Surety-ship in the Words of the Psalmist My God my God Why hast thou sorsaken me Psal 22.1 and some say that he being that Aijeleth Shabar or Morning Stag the Title of that Psalm repeated also ver 2 3. and so on to the end thereof c. Now were the Sufferings of our blessed Saviour's Soul as well as of his Body come to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or utmost extremity as he became the deputed Surety to Satisfie God's Justice for Man's Sin Now did the Wrath of God due to all the Elect for their Sins lye with the most Ineffable and Incomprehensible weight upon the Humane Nature of our dear Redeemer both in his Soul and on his Body Now such and so unsufferable was his horrour hereby insomuch that his Humanity here cried out for the want and withdrawment of his Divinity not as if he thought that his Divine Nature was now separated from his Humane but because it now as it were slept and did not manifest it self with supplies of any sensible comforts N. B. Note here Though the Hypostatical Union had assuredly such a stability as could not possibly Admit of either any Dissolution or any Desertion in respect either of God's Love or of supporting Grace or of Inherent Holiness yet was it not only possible but also necessary that the Mediator of Sinful Mankind should for a time be Deserted of all sensible Comfort and should taste of that most horrible bitterness accompanying such a Desertion that so he might bear the punishment proportionably for our sins and feel the sad effects of the Wrath and Curse of God due to us for them in so high a degree and measure as must be Equivalent to our Eternal Destruction and fully satisfactory to Divine Justice for all our offences N.B. Note well Though God be full of Mercy yet will he not suffer his Mercy to Justle out his Justice whereof he is full also but will be merciful in a just manner first his Justice must be satisfied and then he lets out his Mercy in Accepting Satisfaction from our Surety in his short Sufferings whereas the rigour of his Justice might have exacted it from our selves in our Everlasting Damnation N. B. Note Well Here Christ cries out as one forsaken of God because of the Intolerable Anguish and Agony of his Soul This might as well consist with the personal Union of the two Natures which gave way to this as it did to the Torture and Death of his Body N. B. Note well That the Union with the Divine Nature did firmly remain is plainly evident by his promising Paradise to the Penitent Thief as he was the Great God just before he cries out as a Dying Martyr and as a Man in our stead forsaken of God for Sin yet was it not the out-cries of Despair seeing he still trusted in God saying My God my God when in most Horrour by God's Wrath both upon his Soul and Body so that though his Holy pure Nature through the sense of matchless Torture could not rationally but cry out of God's forsaking him yet there remained a Pious persuasion still both of the personal Union of the two Natures and of the necessity and commodity of his unparallelled Passion The Divine Nature was no more departed from the Humane at this time than is the Soul of Man departed from the Body in Sleep at which time it acts not nor manifests its Indwelling in the Body His Exclamation of being Deserted here was not absolute but comparative only his present case wherein he felt nothing but confusion by bearing the Curse of God for Man's Sin compared with that Glory which he had in common with the Father before the World began John 17.5 and all the Ages of the World he still held that Glory till the Fulness of time came for his state of Humiliation the sad Catastrophe whereof he was now Accomplishing yet without the least murmuring at or quarrelling with the Father for Imposing upon him such a prodigious punishment N. B. Note well Objection Some may say How could this Suffering of Christ which was but for a short time be a full Satisfaction to God's Justice for our Sins seeing we have deserved Eternal Suffering the Demerit of our Sinning Answer Beside the proportion and equivalency betwixt the Sufferings of our Redeemer and our own perpetual destruction as is abovesaid seeing never any sorrow and suffering were like his in their own Nature never any was so forsaken of God so Assaulted by Devils and so Tortured and Taunted by Wicked Men as Christ was who yet was Innocent and deserved not the least of these sufferings therefore they must be meritorious in their own Nature though they were not everlasting Beside this I say the Dignity of the Person thus suffering ought duely to be considered 'T was not any mere Man no nor an Angel that suffered those unsufferable Sufferings but it was the Eternal Son of God though not in his Godhead yet in his Manhood which he Assumed that the same Nature which had sinned might also suffer as a Surety in our stead Now we must look upon the person of this Son of God his Deity Majesty Mercy Justice Obedience c. to be all Infinite and Eternal This made that which he suffered to be of an Inestimable Value and Vertue and of no less force and worth than if Divine Justice had been satisfied by Eternal-Torments upon us yea even upon the whole World For as the Death of David who was reckoned more worth than ten thousand Deaths of his People 2 Sam. 18.4 or the Death of any Prince being but a Man yea a sinful Man is of more estimation than the Death of a whole Army of Common Soldiers because he is the Prince How much more shall the Death and Sufferings of the Son of God the Prince of Princes yea the Prince of Life and of Glory Dan. 3.25 Rev. 1.5 c. Not Finite but every way Infinite and without Sin be of more value and reckoning with the Father than the Sufferings of all the World and though the time of the Son of God's Sufferings was but short yet had they more Intrinsick worth from the worthiness of the Sufferer with his Father than if all the People in the World should have suffered for evermore N. B. Note well Now when Christ had cried Eli Eli c. out of the 22 Psalm wherein this Agony was foretold a worse Agony than that in the Garden which only squeezed clods of
the Belly of the Earth his Grave and with Jonah was cast upon dry ground Mat. 12.40 and Preached after c. These are the five figures or types of our Lord's Resurrection even in the Old Testament times long before his Incarnation This great truth of Christ's Resurrection is secondly confirmed as by those aforesaid Figures so by Testimonies of two sorts 1. The foregoing and 2. The following Testomines 1st The foregoing such as were long before Christ came into the World as well as the Figures afore-related and these were the Prophecies of our Lord's Resurrection such as 1. That of Moses Gen. 3.15 The Seed of the Woman shall break the Serpent's Head to wit in conquering Sin Death Hell and the Devil which Christ could not have conquered unless he rose from the Dead 2. That of David Psal 16.10 Thou wilt not leave my Soul in Sheol or Grave nor suffer thine Holy one to see Corruption This David could not Prophecy concerning himself because as the Apostle strenuously argueth Acts 13.35 36 37. David saw Corruption but Christ the Son of David did not so and therefore it was an Error in those Good Women who would have embalmed his Body to preserve it from Corruption The like arguing is found in Acts 2.29 30 31 32 33 34 35 36. All grounded on this Prophecy of David 3. That of Isaiah Isa 53.12 He shall divide the spoil with the Strong which the Father promises to the Son as a reward of his Sufferings The Adjective Strong must be supplied with its Substantive thus strong Sin strong Death strong Grave and strong Devil He shall spoil all principalities and powers Col. 2.15 and take the spoil of all these as a Victorious Conquerour doth of his Conquered Enemies which he could not have done had he not risen again this was the promised Wages for his performed Work in the Great Service of the World's Redemption He shall spoil all those spoilers and take their Booties and Treasures from them Luke 11.21 22. yea and leave them empty of Prey 4. That of Hosea Oh Death I will be thy Plagues Oh Grave I will be thy Destruction c. Hos 13.14 which the Apostle Interprets that the Death of Christ was the Death of Death swallowing it up in Victory and giving the Conquest over both Death and the Grave unto us by his Resurrection 1 Cor. 15.54 56. Thus the Enigmatical Emblem of the Phenix in the Fable Dum parit perit Dum perit parit while she brings forth her Young she dies her self and when she dies her self she brings forth her Young Thus did our dear Redeemer by his own Death he brought Life to his Church and Children and by his own Burial he so swallowed up those two swallowers up of him Death and the Grave that neither of them should swallow us up forever because he is Risen When the Head riseth it raiseth up gradually all its Members There be more Prophecies in the other Prophets as Dan. 9.24 c. might be added here were it not too voluminous c. The Second sort of Testimonies were the following Signs as the above-mentioned were the fore-going Prophecies those signs following Christ's Resurrection were 1st The Earth quake whereby the Earth declared a stronger power had Conquered it and therefore she must yield and vomit up Christ's Body out of her Belly as being too hot a Mouthful and too heavy a Belly-full for her to hold any longer Acts 2.24 John 16.21 and Acts 26.23 The 2d Sign was The great Stone rolled away by the Hand of a Mighty Angel who when he had so done sat down upon it as a Conquerour in despite of all the Chief-Priests Guards who ran away as Cowards at his Appearance yet stood he as a Porter before the Door of Christ's Sepulchre to let in the Good Women whose coming he waited for while he sat upon the Stone Thus though our Lord's Death while he suffered the punishment due to us for our sins was in its own nature notoriously shameful yet his Resurrection for our Justification was wonderfully glorious being thus attended by this glorious Angel 3dly The empty Sepulchre Thus the Angel said to the Women He is not here he is Risen come see the place where he lay Mat. 28.6 c. Christ's Body after his Resurrection retained the natural properties of a Body to be circum-scribed in one place at one time the Scripture knoweth no Ubiquity of his Body as the Doctrine of Transubstantiation deviseth If his Body be Risen out of the Grave then 't is not here in the Grave saith the Angel if ye will not believe him nor me believe your own Eyes come see an empty Sepulchre 't is a sufficient Argument to prove that Christ's Body is not present in such or such a place when our senses do not perceive it to be present for thus the Angel argueth otherwise than the Romanists for their Real Presence proving that Christ was not in the Sepulchre because he was Risen out of it and they saw he was not there John believed Christ was not in the Tomb because he saw it empty John 20.8 4thly The Grave-cloaths were left behind and in order John 20.5 6 7. This the Evangelist mentions as a clear evidence of Christ's Resurrection and this alone beside other Arguments were enough to detect that Damnable lye which the Priests taught the Souldiers to tell Say ye his Disciples came by night and stole him away while we slept Mat. 28.13 14 15. how could a louder lye be well told even by the Father of Lies for these following reasons 1st If it were so the Governour might justly say you kept a good Watch the while you shall all be slain because you were all asleep 2dly If you all slept who told you his Disciples stole him away 3dly But suppose the whole Guard of Souldiers were all sleeping at once which is Improbable enough could they all be so fast asleep as none of them to be awaked either by the great Stones rolling away or at least by the horrible Earth-quake 4thly Was it probable that Christ's few and fearful Disciples should now become so fool-hardy as to undertake this exploit in despite of the Guard of so many stout Roman Souldiers but suppose all these Souldiers were fast asleep 5thly It must be concluded that as this was more than those timorous Disciples when they came out of their lurking Holes together could expect so they must make but little noise in accomplishing this great work that none of the Guard could hear their Actings to Accomplish the stealth But 6thly It had been more convenient for those Disciples to have taken away the Body as they found it wrapped up in the Grave-cloaths for they could not but be too fearful of the Souldiers though all asleep as to take up so much time in stripping off the Winding Sheet and untying the Napkin that was about his Head yea and in laying and leaving them all in good
4.10 So should we prepare our hearts to receive the Spirit grieve him not Eph 4.30 He cannot comfort those that dare grieve him 3. If the Spirit be the true and only Comforter then what a prodigious Folly and Madness it is for any Man in misery to run the wrong way for comfort in their calamitous condition that is to Witches or Wizards to Cunning Men on Women to Figure Flingers c. When Wicked wordlings have woundings of Spirit and gripes of Conscience as undoubtedly the worst of them sometimes may have then run they to mad merriments to pleasant plays and reading Romances c. For their Cure But finding these carnal Cataplasms not effectual remedies for their Spiritual maladies then run they to the Devil for relief as Saul in his distress did to the Witch of Endor c. Should not men in this case inquire of their God and not of Familiar Spirits c. Isa 8.19 20. This is to make the unclean Spirit the Comforter which is the Office of the Holy Spirit The 6th Cause of Christ's Ascension was to make an Atonement for us by his Intercession c. To make the Court of Heaven friendly and favourable to us that he might be there Interceding for our Peace as Blastus did for the Men of Tyre and Sidon in Herod's Court Acts 12.20 A Friend in the Court we say is better than a Penny in the Purse for by the Mediation of a Friendly Courtier a Court of Rigour may be turned into a Court of Favour As the High Priest went into the Holy of Holies once a year to offer up the yearly Oblation of Atonement for the sins of the whole People Lev. 16.2 34. So Christ the High Priest of our profession Heb. 3.1 entred not the Holy Places made with hands but into Heaven it self now to appear in God's Presence for us Heb. 9.24 And ever lives to make Intercession for us there Heb. 7.25 'T is great comfort to have such an Advocate to turn the High Court of Justice into an High Court of Mercy 1 John 2.1 The Father looks through his Son's wounds upon us and so by Imputation a new Complexion is graciously put upon us There be many more Causes of Christ's Ascension which for brevity I must only name The 7th is he Ascended on High the better to oversee all his sheep scattered over all the wide world He is the chief Shepherd 1 Pet. 5.4 The only Arch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or overseer who had but few Lambs while on Earth now none can tell his Generation Isa 53.8 The 8th is to answer as our Advocate all Satan's cavills and to nonsuit all his Accusations and Actions against us Tho' this Accuser be Subtle c. Yet Christ over-shoots him in his own Bow The 9th is to have an hotter influence as the Sun at Noon upon all his Churches and Children Heb. 7.26 The 10th is to live in that Glory which he left c. above the reach of Jews that would kill Lazarus John 12.4 only for being raised from the Dead and so would they kill Christ but he is above their reach and while our head is above water there is no danger of the Bodie 's drowning N.B. c. John 17.24 The flood can but come up to the Chin it cannot reach the Head to drown it Isa 8.8 11ly He is now higher than the highest on Earth Eccles 5.8 Psalms 61.2 Heb. 7.26 And in things wherein Men deal proudly he is above them Exod. 18.11 12ly And Lastly to fill all things Eph. 4.10 He began his Ministry with filling John 2.7 Carried it on with filling Acts 2.4 And continues so doing to the end of the World Eph. 1.23 The general Inferences both from Christ's Resurrection and from his Ascension are fourfold a word of Knowledge of Caution of Counsel and of Comfort The first is a word of Knowledge for our information in sundry particulars As 1. As Christ was put to it both upon his right hand and left by the Devil and his Instruments so as to be under the power of Death for thirty four hours of three days yet rose he again maugre the malice of Earth and Hell and Ascended in Triumph above the Gun-shot of all his Enemies So shall his Church do by the power of Christ Hos 6.2 Psal 49.14 Christ Rose at Sun-rising so shall his Church Mal. 4.2 and then shall she be comforted after her casting down 2 Cor. 6.7 2. 'T is hard to believe this fundamental Truth of Christ's Resurrection hence Christ tarried forty days before his Ascension to clear and confirm it So long was our Lord content to stay from Heaven for the good of others and should not we tarry also till our work be done as Paul did Phil. 1.24 25. We should come with Christ from Lebanon that pleasant place Deut. 3.25 from places of the most profit and preferment for the Church's good Cant. 4.8 As Paul was willing to want Heaven a while for the good of others so was Hezekiah also 2 Kings 20.2 3. Christ is call'd the Morning-Star Rev. 22.16 Rising in the Morning Mat. 28.1 This should put us upon Inquiry whether this Day-Star be Risen in our hearts 2 Pet. 1.19 If so then the Devil who hath the power of Death Heb. 2.14 is destroyed thereby and his evil works are dissolved in us 1 John 3. But so is our misery done away also in Christ's Victory 1 Cor. 15.54 Had but one sin been left unsatisfied Christ could not have either Risen or Ascended c. The second is a word of Caution that we 1 Take heed of dying in sin if so Christ is Risen and Ascended that he may come again to Render Vengeance upon us c. 2 Thes 1.7 8. 2. That we deceive not our own Souls with false Risings as from sinfulness to civility mistaking a Comet for the Sun c. 3. That we lye not rotting still in the Grave of sin having no Lease of our Lives whereas while life lasts we should awake and arise Eph. 5.14 and Col. 3.1 2 3. 4. That we behead not the Lord of Life which we do as much as in us lies if we Rise not with our Head who is Christ 5. But that which is worst of all to take heed we do not after a seeming Resurrection put on those Grave Clothes which we have seemed to have put off and go down again into the Grave of Sin in cursed Apostacy and final Impenitency The third is a word of Counsel that we 1. Rouze to seek our Lord who is Risen as the two Disciples did who arose the same hour c. Luke 24.33 and found him whom they sought verse 36. 2. Not to seek the living among the dead Luke 24.5 1. Not in dead Honours Christ withdrew himself from those that would have made him King John 6.15 He is now Risen and Ascended far above the Heavens Heb. 7.26 much more above the highest Honours upon Earth 2. Nor in dead
good Woman who used to cloath them verse 39. There was no need here of hiring Mourning-Women Jer. 9.17 The fourth Circumstance is Peter's management of this mighty Miracle in raising the Dead which consists of Deeds and Words First Peter's Deeds as it might seem a strange Request in those People to send for Peter upon any such extraordinary account of giving life to the dead which was never done before since Christ's Departure so it might seem no less than presumption in Peter to undertake it But undoubtedly the same God who had appointed this Miracle to be wrought for the advancement of his own glory and the manifest confirmation of the Truth of the Gospel so wrought in the hearts both of the People and of Peter that both the one and the other did what they did out of a particular Faith But more particularly three things Peter did 1. He put all persons forth that would distract him with their immoderate mourning in his praying work as Elisha did 2 Kings 4.33 not only that he might pray without interruption but also to testifie that he might avoid all appearance of ostentation or seeking any vain glory This likely he had learned from his Lord Mark 5.40 2. He kneeled down which recommends to us that Reverential Posture in our praying to the great God as stoned Stephen did Acts 7.59 60. Though he was in a standing posture when he prayed for himself yet kneeled he down when he prayed for his Enemies This is the posture used in most earnest prayer Stephen was more assured of his own Salvation than of his Stoner's Conversion therefore did he more earnestly or at least as much intreat God for it 3. Peter prayed verse 40. to shew that his power of raising the Dead was only precarious and not his own originally He could do nothing of himself therefore betakes he himself to prayer that he might obtain an Ability from above to restore her to life Secondly The Words What Peter said He turning himself to the Body or Carcass and said Tabitha arise This he spake with a full assurance that his prayers were heard and would be actually answered and according to his effectual fervent prayer it was done for she opened her Eyes the evidence of Life restored and sat up seeing Peter The fifth Circumstance is the Witnesses the Saints that sent for him c. Peter helped her with his hand to rise up and he handed her to them perfectly recovered for all God's works as was this Cure are perfect Deut. 32.4 The sixth Circumstance is the Event which redounded more to the benefit of many Souls than to the single Body of this revived Woman for by this Means and Miracle which no man could work but who had God with him many believed in the Lord Acts. 9.41 42. This was the great end hereof more for the good of others was she raised than her own Now old Jonah was not so famous at Joppa as was this Bar-Jonah or Peter for Jonah was but raised out of the Whale's Belly but this Bar-Jonah became a Raiser out of the state of Death who when he had by this Miracle prepared the Ground tarryed many days there to sow the Seed of the Word into this prepared Soil instructing them in the Truth and confirming them in the Faith till Cornelius sent for him verse 43. Acts 9. The third mighty work which Peter did by the help of Christ was his carrying the Gospel over to the Gentiles beginning with Cornelius the Centurion whom with his whole Family he converted to the Christian Religion c. In this wonderful Conversion which was the principal first-fruits of the Gentiles though there were some few gleanings before three parts are mostly remarkable First The Object Secondly The Organ And thirdly The Idea of it in manner form and means First Of the Personal Object it was Cornelius who is described three ways Acts c. 10. His first Character is drawn from his Occupation and Quality he was a Souldier by Calling and of the highest Rank a Commission-Officer as a Centurion having an hundred Souldiers under his command and conduct verse 1. His second Character is taken from his Conversation wherein he is commended both for his Piety which he demonstrated not only by his charitable and plentiful Alms but also by his fervent and frequent Prayers verse 2. and for his Obedience in performing all that God commanded verse 7 8. His third Character is the description of that eminent and extraordinary Priviledge or Divine Vouchsafement wherewith God was pleased to dignifie this Gentile Souldier and Centurion in the first place namely with an Angelical Vision In this Vision of an holy Angel sent from Heaven as God's Embassador to him with the glad Tidings of Salvation to him and his Family and so to the Gentiles in general There be two particulars principally remarkable the first is what Cornelius saw v. 3. wherein is related both when and how he saw this Vision The second is what he heard in it to wit the words that this Angel spake to him which speech hath a twofold tendency 1. 'T is for incouraging the Anxious Soul of this Souldier who had long wanted relieving succour and support verse 4. And 2. 'T is for directing him what to do for his future and fuller settlement verse 5. This is the first part of this Divine Record concerning Cornelius The famous Remarks whereon are these that be genuinely deduced The first is a deduction from the manner of life this personal Object Cornelius led namely the life of a Souldier which is commonly the rudest sort of life yet was it not so in this man Teaching us that all Souldiers are not Rude but some may be Religious and truly so Souldiers indeed are so generally licentious rapacious and of so rude a deportment that a Poet hath scandalized the whole Tribe giving this black Character of them Nulla Fides pietasque Viris qui castra sequuntur No Faith nor Piety can be found in Souldiers that follow Camps 'T is sad when the Sword is seated in such mad-men's hands c. However this Cornelius confuteth that Poet's scandal 'T is true John Baptist look'd upon this sort of men as necessary to be caution'd with his Austere Document Do Violence to no Man c. Luke 3.14 The Austerity of this Preacher the Baptist doth not condemn that course of life to wit the Imploy of a Souldier but only Regulates their Behaviour therein letting them know that all violent shaking of peaceable People by the shoulders as the word signifies Luke 3.14 All insolent plundering to mend their short pay and to spend luxuriously upon themselves with such other extravagant exorbitancies which the Roman Souldiers used in their Garrisons over conquered Countreys and Cities must be left if indeed they would bring forth fruits fit for evidencing the Truth of their Repentance which they heard he Preached to them and so hardly pressed upon them Behold this Souldier who was
of his Actings when he is not bound to give any account of his matters Job 33.13 yet thus far it is Recorded in Scripture N.B. That this Son of Zebede James did beg a principality in Christ's Imaginary Temporal Kingdom upon Earth and that most unseasonably when Christ had been by a preceding Parable of the Vineyard teaching them Humility and that they who are fiâ—st may be last c. Matth. 19.30 and 20.16 To dream at this time of an earthly Kingdom and therein a distribution of Honours and Offices as in David's and Solomon ' days was an unfit motion to be made as a Request when Christ was going to suffers Therefore Christ rebukes him with his Brother Mark 10.35 to 39. that this should be his priority to have the first draught of the bitter Cup of Martyrdom here mentioned Whereas among the many faults in Peter of whom more are Recorded than of any one Apostle excepting Judas we do not find him pressing for priority at any time though the Church of Rome do gratuitously give it him The seventh Remark is God over-rules the Persecutors of his People and makes even themselves to serve his own glorious Ends in the preservation of those his Servants whom he determines to save as here the Lord made use of Herod's Hypocrisie for the preservation of Peter 'T is said here Herod took Peter and cast him into Prison intending after the Passover to bring him forth as a Sacrifice to the People Acts 12.3.4 This Festival Solemnity lasted eight days Herod did not out-right Behead Peter with the Sword as he had done James but makes a pause during the Passover-days which Feast such a wretch could not solemnize out of Conscience and true Devotion but out of Hypocrisie only and it may be he might fear some Tumult among the people in so great a Concourse there from all quarters of the Countrey therefore did he defer Peter's death till that time was over In the mean time as the Church had all this time to tugg hard with God by their prayers for Peter so God himself was at work also and in this Interspace sends his Angel to Release Peter from Prison and from Herod also Secondly From the Concomitants we have these famous Remarks As First Concerning Peter's Confinement The Enemies of God and bis People make the surest work they can with the Lord's Servants when the Lord permits them to become their Prisoners So they did to the Lord himself when they apprehended him the word was then of Judas Hold him fast Matth. 26.48 and afterward when they had Crucified and Buried him As they in his Passion did nail him fast to the Cross that he might not stir either hand or foot so in his Burial they Rolled a great Stone upon the mouth or door of his Grave made the Sepulchre sure sealing the Stone and setting a Watch to guard it Matth 27.60 66. Here was all imaginable care to prevent a Cheat in the case suppose he had been a Deceiver as they call'd him verse 63. Ob quantum inane how vain were the minds of those men as if the same power which was necessary to raise and quicken the Dead could not also with much less difficulty remove the Stone break ope the Seal and break through the Watch which they had set As all this was done to this green Tree Peter's Lord and Master so the like is done to this Dry Tree his Servant for Peter was not only committed to a strong Prison but there must also be no fewer than sixteen Souldiers to keep him there four of which took their turns the four Watches of the night to relieve one another two whereof were always present with the Prisoner and for greater security were bound with the same Chain to him the other two always stood at the Door or Gate N.B. All this probably was done to this Prisoner Peter because they not only had heard of the many Miracles he did but also how he had been delivered out of Prison by an Angel Acts 5.19 yet all this excess of care and caution for securing the Prisoner became as after a foil to illustrate the glory of God's Miracle The second Remark is When God's people are plunged into deep perplexities their only help they hope and expect must come in the way of prayer Therefore do the Church here pray for Peter verse 5. looking upon his suffering to be theirs and remembring the Apostle now in bonds as if they had been bound with him Heb. 13.3 Prayer was their last Refuge and proved the best Luther saith preces lachrymae sunt Christianorum Instrument a bellicosissima Prayers and Tears are the Christian 's most prevalent Weapons Here was more prevalency in the Church's Prayer than was in four Quaternions of Souldiers or in the strong Walls and in the Iron-Gate of that Prison The passage for prayer to ascend up to Heaven was still open and Herod with his whole Army could not block up that way though he had locked up Peter fast in his Prison And the Church here prayed for Peter with all the strength of their Souls with all the fervency of their Spirits and that without intermission as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that they plainly stormed Heaven Matth. 11.12 Those violent ones took it by force and prevailed for Peter's Release beleieving it seems God would hear them according to his promise Psal 50.15 Matth. 18.19 c. The third Remark is When God's Servants are asleep and in their greatest extremity can act nothing for their own ease or egress out of misery even then their God is awake and acting effectually in order to their deliverance N.B. Thus it was here for 1. Peter was now come to his very last night Herod resolved his Execution the next morning so that Peter was now upon the Pit's brink the Tyrant never designed to betrust him with another night but to change the next day into his long night of death the greedy Wolf had been too long all the eight long Passover days detained from worrying this Lamb of Christ he therefore long'd for the next morning that he might glut himself with Peter's blood the blood of James having only set Herod's mouth on watering for more Here was Peter in the utmost extremity of danger c. N.B. Yet 2. Peter was not broke of his sleep notwithstanding his eminent and imminent yea almost incumbent danger and death He was sleeping c. verse 6. Having rolled himself upon God and cast his Life into his everlasting Arms resigning his will up wholly into his Redeemer's will resolving that if he might no longer live Christ's Servant with all willingness he will die his Sacrifice Thus David laid himself down too and took sweet sleep in peace because the Lord alone made him to rest in safety Psal 3.5 and 4.8 Innocency only hath this advantagious blessing and a good Conscience can so acquiesce in the providence of God as to fear no evil
of death till they see Christ come in this Kingdom Matthew 16.28 The seventh Comfort is Tho' the ordinary time proposed in the precious promise of Christ's coming to save Zion in the common way of Divine Providence be usually when his whole work is done upon Mount Zion namely 1. His Humbling-work for Sin 2. His Purging and Purifying work from Sin And 3. His Preparing work for her Reception of his saving mercy Isa 10.12 Then will her King come to disquiet the Inhabitants of Babylon who have so long disquiet the Inhabitants of Zion Ier. 50.34 Yet by his extraordinary prerogative of free grace sometimes when Zion's King beholds unsufferable insolency in her Enemies This will bring him sooner before he can find any innocency in her self and before that Three-fold work afore said be wrought upon her Observe how the Lord argues I would scatter them c. were it not that I feared the wrath of the Enemy least their adversaries should behave them insolently and say me non voluisse aut non valuisse that I would not or could not save them c. Deu. 32.26 27. Therefore saith the Lord The feet of my Peoples Foes shall slide in due time c. verse 35. but my People themselves shall be exalted in due time 1 Pet. 5.6 If they be not weary of well doing they shall reap in due Season Gal. 6.9 God will not grant the desires of the wicked as David prays least they should exalt themselves Psalms 140 8. His Mercy Triumphs over his Justice James 2.13 and saves them with a Non-obstante with a Nevertheless and with a Notwithstanding their Sins c. Psa 106.8 and 78.38 but 't is more distinctly demonstrated in Ezek the 20. wherein we have the whole sum of the Law and of the Gospel and where mercy many times catcheth hold of the hands of Justice and keeps them from striking his Servants as appeareth from verse 4. to 44. all along God oft wrought for his own name's sake that it should not be polluted c. verse 14 21 and 43 44. when they had more highly provoked him so that he could not save them for their sake yet brought he them into the bonds of the Covenant verse 37. yea and his most gracious repentings were after all this so kindled together as to cry out how shall I give the up Ephraim I cannot find in my heart to be so unkind to thee for I am God and not man and I have holy ones in the midst of thee c. Hos 11.8 9. I will not destroy the Vine for the sake of the few Clusters that have blessings in them Isa 65.8 God would not destroy Sodom and her four Cities had there been found but ten Righteous Persons in those five Cities Gen. 18.32 We therefore do well to argue in prayer to God as Moses did What will the Egyptians say c. Exodus 32.12 and Numb 14 13 14. and as Joshua What wilt thou do to thy great Name Joshua 7.7 8 9. both those Arguments then did prevail with God and why not now c The eighth Cordial is Tho' God will and out of his very faithfulness Psal 119.75 Chastize his Childern for whom he loves he chastens yet he doth not love to chasten Heb. 12.6 7 8. Rev. 3.19 Lam. 3.33 He hath tears in his eyes when a Rod is in his hand c. Therefore he assureth us he will not chide for ever least their Spirits should fail and the souls that he hath made c. Isa 57.15 16 17 18 19. He always corrects in measure Jer. 30.11 and measures it only out by Peck and by Peck and not by whole Bushels at once as the Hebrew runs staying his rough wind in the day of his East wind Isa 27.7 8. The Lord saith I will hear your cryes for I am gracious Exo. 22.27 And even as a Father pitties his Child so the Lord pitties us Psalm 103.13 'T is well known that a little correction satisfies a kind Father for a great fault in his dear Child when the Child swoons under its scourging then the Father lets the Rod fall down on the ground takes up his Child into his Bosom and falls on kissing it to fetch life into it again thus God did to Ephraim Jer. 31.18 20. He stirs not up all his wrath Ps 78.38 but in midst of wrath remembers mercy Hab. 3 2◠〈◊〉 rule is as we are able to bear it 1 Cor. 10.13 And his anger is but for a very little while and then it ends in burning the Rod. Isa 10 5 25. So that we have need but of a little more patience Heb. 10.36 James 1.4 Rev. 13.10 And God will give an expected end Jeremiah 29.11 The ninth Cordial is Zion's King is not so Titulo tenus in an empty Title and no more but will come and set up his fifth Kingdom after all the four Grand Kingdoms the Assyrian the Persian the Graecian and the Roman be destroyed The Humane Philosophers do question whether there be a Quinta Essentia a Fifth Essence distinct from the four Elements Earth Water Air and Fire Yet Divine Daniel doth demonstrate that there shall be a Fifth Kingdom tho' Daniel doth obscurely compare the four aforesaid Kingdoms unto four Boysterous and Blustering Winds Dan. 7.2 the fourth whereof namely that of the Roman Caesars was more violent and more permanent than any of the other Three for first The Foundation of that Kingdom was laid in violence and blood at the beginning of it as Julius Caesar who was the first of the Caesars was violently as it were digged out of his Mothers belly when he came into the World and accordingly was his Soul as violently digged out of his Body with stabbing Bodkins when he went out of the World And secondly This last of the four blustering Winds hath lasted longest in blood and violence for near to Two thousand years But we are told of a small still Wind or Voice 1 Kings 19.11 12. which had the Lord in it whereas neither the strong Wind nor the Earthquake nor the Fire all foregoing had none of them the Lord in them This small still breathing Wind or Voice may have a relation to the Kingdom of Christ who is call'd a Prince of Peace Isa 9.6 and Peace upon Earth good will to men Luke 2.14 and whose Kingdom consists of Peace and Joy Rom. 14.17 This is the small still Voice that will at last most effectually becalm all the four violent Winds c. But Daniel doth more plainly declare the four aforesaid Kingdoms all which he expresly compared to four foul Beasts Dan. 7.3 4 5 6 7. then after the final fall of all those four Beastly Kingdoms he addeth a fifth Kingdom which he calleth the Kingdom of a Man verse 13 14. to wit of God-man the Lord Jesus whose Kingdom shall never be destroyed N.B. Christ's Kingdom hath not a finis consumptionis but only a finis consummationis Tho' it shall be